《云笈七签》Vol. 17

Visualize the true Qi of the Five Emperors of the five directions within your heart: the Central Emperor, Laozi Xuan Yi Lin Ling, the divine presence at the center, whose true Qi appears as yellow clouds and spreads through the intimate parts at the base of the body; the Northern Black Emperor, Baocheng He, whose true Qi appears as black clouds and spreads within the bladder; the Western White Emperor, Zhang Anxing, whose true Qi appears as white clouds and spreads within the scrotum; the Southern Red Emperor, Changlaijue, whose true Qi appears as red clouds and spreads through the mouth and tongue; and the Eastern Azure Emperor, Diaoliangji, whose true Qi appears as blue-green clouds and spreads within the five viscera. Then visualize the Five Emperors’ true Qi entering through the Niwan Palace at the crown of the head—the upper Dantian in the brain, according to Daoist teaching—and descending to fill the whole body. When you have finished, recite this prayer softly:

“The Five Emperors, clear and true, assist the immortal realm’s Xuanbo. The radiance of the Supreme Emperor appears; he breathes in and out numinous Qi and lays out his seat. Divine light flickers faintly, wandering in the deep and hidden realm; the immortals’ splendor protects the registers of names. Taiyi, the primordial deity revered in Daoism, commands the Qi of the registers to enter the body and descend to fill the whole body.”

When you have finished, recite this prayer softly:

“The Five Emperors, clear and true, assist the immortal realm’s Xuanbo. The radiance of the Supreme Emperor appears; he breathes in and out numinous Qi and lays out his seat. Divine light flickers faintly, wandering in the deep and hidden realm; the immortals’ splendor protects the registers of names. The registers of names ordained by Taiyi govern the five Qi and gather the souls and spirits, stabilizing the corporeal soul through the three kinds of essence. Thus is the form of a Golden Immortal perfected, life prolonged and youth restored; the root of darkness is uprooted, and one dwells together with the sun and moon.”

When you have finished, draw in the Qi of the five colors and swallow it in five separate gulps, then recite the Jade Scripture. At the end, pray again:

“The nine true ones of the precious Moon above, the solar Xi transforming the Jade Chamber. Breathe the Qi of the Purple Tenuity, joining with the Emperor of the Great Hun and with Taiyi. Clouds and mists gather from the eight directions and arise; the hundred spirits reveal their numinous might. The nine souls gather and disperse in transformation; the three lights of sun, moon, and stars shine together. The Celestial Emperor dwells in the primal source, wreathed in purple smoke. The five spirits uphold the celestial chart, and the original allotment of life suffers no loss. Transformation enters the nine palaces. Clad in vermilion robes, with tiger tallies at the waist and an embroidered mantle patterned with flowing clouds, the curtains shimmer like fine jade, encircled by the five colors. The sun and moon shine upon me; spirits guard me on either side. In the divine court is a sweet spring of ritual wine, able to relieve hunger and thirst. Three and five revolve again and again, turning the inner viscera and pivotal mechanisms, circulating through Taiyi, so that the paired principles of Yin and Yang bring forth balanced harmony.”

The Hidden Writ of the Jade Clarity also gives this prayer:

“...Encircled by the five colors, the sun and moon shine upon me, and spirits guard me on either side. In the divine court is a sweet spring of ritual wine, able to relieve hunger and thirst. Three and five revolve again and again, turning the inner viscera and pivotal mechanisms, circulating through Taiyi, so that the paired principles of Yin and Yang bring forth balanced harmony.”

Taiyi (the Supreme Primordial Qi or a divine being) transforms into the six directions—above, below, and the four quarters—and the Five Spirits, the deities of the five viscera within the body, nourish the Nivan Palace, the spirit residence in the head. The seven forms of accumulated stagnation are dispelled, and the Three Paths—the dark realms of suffering, such as the underworld—are left far behind. The blood corpse, the impure blood Qi within the body, is blocked at the lower pass. The Three Collars, the relevant parts or gates in cultivation, unite with the Five Perfected Ones, uprooting and cutting down the roots of the womb tree, which symbolizes the source of life. The Venerable Elder bears the exalted title Divine Ancestor and shares one heart with the Lord of the Elements. The Celestial Emperor enters Great Clarity, and the Five Elders carry out the talismanic script. Through generation after generation, they ascend to the Feathered Palace; Chonghua sits in the pavilion at the sun’s center. The Primordial King begins to reveal Jing and Qi, securing the gate of my original destiny and protecting and supporting my fate and allotment of fortune, so that they return to the upper valley and lower mystery. Hidden radiance illuminates body and spirit; I bow and ascend upon the wheel of the Most High. The sun and moon accompany the jade bells, while the years are divided according to the sun’s and moon’s course. The cinnabar writ remains within the Jade Hall, and my rank becomes that of a sovereign in Heaven. In my left hand I carry the son of the Feathered Terrace; in my right, the immortal of the Golden Countenance.

○ The Imperial Lords

When reciting the Scripture of the Way of the Lord of Great Simplicity, Who Dwells at Dawn in the Central Lord’s Palace in the Middle Cavern of Mount Emei, One Should Visualize the Imperial Lords beginning to gather Jing and Qi: the Assistant Lord in the Crimson Palace, whose radiance is firm and enduring; and the Aide Lord beneath the Yellow Court, who returns to the Upper Brightness. The breaths of the Three Perfected Ones merge and become clouds of blue, white, and yellow. These enter through one’s own Nivan Palace, then spread downward through the body’s three palaces—the upper, middle, and lower Dantian—and into the Imperial Palace of one’s original destiny, the divine residence that governs one’s life. When this is complete, offer a quiet prayer:

“The Three Perfected Ones were born from the Great Nonbeing; the Jade Portal reflects the dawn clouds. Great Simplicity, the Cavern of the Origin, is clear, empty, and without form; the Cinnabar Spirit secretly spreads through the Vermilion Terrace. The spirit returns to the ninefold palace, and inner voices answer one another, shining with the brilliance of jade blossoms. The gates receive a hundred kinds of fluid, causing the years of life to stand still, like the Three Blossoms of Immortality growing upon their branches.”

The clouds enter through the Nivan Palace, then spread downward through the body’s three palaces and the Imperial Palace of one’s original destiny. When this is complete, offer a quiet prayer:

“The Three Perfected Ones were born from the Great Nonbeing; the Jade Portal reflects the dawn clouds. Great Simplicity, the Cavern of the Origin, is clear, empty, and without form; the Cinnabar Spirit secretly spreads through the Vermilion Terrace. The spirit returns to the ninefold palace, and inner voices answer one another, shining with the brilliance of jade blossoms. The gates receive a hundred kinds of fluid, causing the years of life to stand still, like the Three Blossoms of Immortality growing upon their branches. My body ascends to Jade Clarity; my seven generations of ancestors leave the Dark Capital. May they be preserved forever, free from the suffering of the end of the kalpa; should the unexpected occur, may they still inherit the immortals’ way.”

When the prayer is complete, inhale the three-colored clouds three times, then stop and recite the Jade Scripture. After reciting it, offer another prayer:

“Imperial One merges with the Nine Mysteries, the essence of the Five Blossoms of Great Simplicity. The precious feathered regalia rests in peace within the Jade Hall; the Eight Winds blow upon Great Brightness. The High and Exalted Spirit rides the Primordial Radiance upward, passes beyond the Brahma Heaven, and treads upon Changling. Seven transformations descend into the Purple Chamber; the ninefold union brings clarity to the Five Emperors. The body gives rise to six-colored radiance, and golden light illuminates the flowing divine form. I receive and cleanse the Primordial Qi within me, and write a golden book in the court of the Jade Emperor.”

The Hidden Texts of Jade Clarity continue:

When the numinous clouds first divide, the pure white primordial Qi gathers densely and mingles, blending in the mysterious realm of the nine heavens. The principles of the numbers three and five circulate and spread within it. Emperor One, a revered Daoist deity, transforms his form and begins ascending the path to the heavens. Great One, another revered Daoist deity, harmonizes the breath, strengthening the Qi of the Five Viscera. The Director of Destinies, who governs lifespan, holds office at noon; White Origin, who governs the body’s Jing and Qi, holds office at dusk. At noon, still the mind and you will gain mysterious insight within your heart. At dusk, gather the intent of Shen into the Mud Pill, the upper Dantian in the head, so that each deity may settle in its proper place. These two palace-abodes, the heart and the brain, can bring long life; the Shen of the heart and the Shen of the brain can endure.

○ Perfected Lord Emperor One

When reciting the Daoist scripture Scripture of the Dao of the Emperor Lord of the Golden Elixir, the Mother of the Nine Numinous Perfected Immortals of Mount Guishan in the Western Origin, visualize the Great Cavern’s Venerable Lord Emperor One, together with his father Ning Zai. True Qi, like five-colored purple clouds, rises from your own Mud Pill.

○ Perfected Lord Emperor One

When reciting the Daoist scripture Scripture of the Dao of the Emperor Lord of the Golden Elixir, the Mother of the Nine Numinous Perfected Immortals of Mount Guishan in the Western Origin, visualize the Great Cavern’s Venerable Lord Emperor One, together with his father Ning Zai. True Qi, like five-colored purple clouds, enters your body from your own Mud Pill and spreads downward throughout it. Then distribute the breath into the body’s nine apertures: the two eyes, two ears, two nostrils, mouth, urethra, and anus. When this is complete, offer the following prayer in a soft voice:

May the Nine Numinous Powers penetrate all things and bring wondrous transformation; may the Golden Immortals unite with Fusang. May Emperor One transform into the hundred deities and become one with the Red Emperor of the West. Above, he is revered as the Mother of the Fetal Immortals; below, he is honored as the Ancestral Source of the Spirits. His radiance shines far beyond the clouds, while the Purple Tenuity Palace rests in pure tranquility. I ask you to take charge of my register of destiny and protect me, preserving my true Qi in the Three Plain Chambers. May wondrous visions descend from the void to cleanse and refine me, returning me to an infant’s purity. May the suffering and sorrow brought by the seven roots be cut off, and may I ascend in peace to the Hall of Nine Blessings.

When the prayer is finished, breathe in the purple clouds and swallow three times, then stop and recite the Jade Scripture. After reciting it, pray again, saying:

The Supreme One—the highest Dao (the Way)—shines forth, and divine light ascends through the nine heavens. Jing (essence) and Qi (vital energy) gather; Qi transforms into Shen (spirit). The God of Fate, who governs life and lifespan, joins with me, and my body disperses into countless forms. A thousand chariots clad in fiery armor and ten thousand mounted riders bearing banners surge forth; all the gods return together to the Great One, the Dao at the source of the cosmos. I ascend to the imperial court and become an immortal. Boyuan rises and wanders about; Zhongcheng recites the verses of the song.

The One joins with my Qi, the Two with my Shen, the Three with my Po (corporeal soul), the Four with my Hun (ethereal soul), the Five with my Jing, and the Six with my body. My body and mind become wholly united with all six. The numinous cavern opens the true realm; the spirit chariot of the Eight Radiances and the floating wheel of the Three Purities carry me. Together with the Emperor, I ascend to Yuchen, the immortal realm of the Upper Clarity Heaven.

The layered branches of Chonghua entwine; my Hun and Po blend with the celestial immortals. The Five join with my Jing, and the Six with my body. My body and mind become wholly united with all six. The numinous cavern opens the true realm; the spirit chariot of the Eight Radiances and the floating wheel of the Three Purities carry me. Together with the Emperor, I ascend to Yuchen.

The layered branches of Chonghua entwine, joining me with the celestial immortals. My body is entered in the registers of the Dao; in the human world, I have the roots of long life. My name is engraved on the golden tablet and feathered talisman—the signs of Heaven’s recognition—and recorded in the Sun Pavilion. Whatever I pray for will come to pass as I wish, and Heaven’s blessings and rewards will arrive one after another. Wherever I go, all will be as I wish, and blessings in abundance will fill my household.

Always keep in mind the Supreme One and the Emperor One dwelling in the Mudball Palace, the upper Dantian in the head. Yin and Yang mingle and transform, while the hundred numinous beings entwine and respond in harmony. After reciting the scripture ten thousand times, an immortal’s cloud chariot will come to greet me and take me to a banquet with the Five Emperors and the Nine Lords of the Sun and Moon. Thus I will be titled an Immortal Lord and a Perfected One of Upper Clarity.

“Method of Inner Invocation and Visualization of the True Ones in the Hidden Text of the Great Cavern’s Elimination of Demons and Divine Wisdom”

The “Scripture of the Nine Heavens” appears in the Three Caverns (Dongzhen/Dongxuan/Dongshen) True Scripture of the Great Grotto, in Thirty-Nine Chapters, within the Lofty Formulae: Explaining Obstacles and Dispersing Origins. Its principles are brought to their utmost expression. Recited upward, it can connect with exalted spirits and make rosy clouds appear; recited downward, it can destroy the malevolence of the myriad demons. A single recitation opens the darkened passes and reaches the thirty-nine gates—portals within the human body that communicate with the spirits—nourishing the Jade Fluids, the bodily fluids described in Daoist teachings, dispersing stagnant deathly Qi, and filling the hundred spirits within the body with joy.

Once the hundred spirits are flowing freely, the sound of the recitation can rise to the Nine Mysteries, the distant and profound heavens. Its breath grows clear in the Purple Empyrean, and its resonance reaches Jade Dawn, where exalted celestial spirits dwell. The Five Emperors straighten their robes and caps, and the myriad spirits come to pay homage. Relatives from generation after generation return, and ancestors of the preceding seven generations are raised to higher realms. The practitioner, too, becomes a feathered attendant, a child in the service of the immortals and entered in their registers, riding rosy clouds and flying among the clouds through the Heaven of Jade Clarity, where they take their place among the honored immortal guests. This is a wondrous and profound Daoist method, a secret text of the Heaven of Jade Clarity, transmitted only to exalted immortals and perfected beings whose names are recorded on golden registers and jade slips. Over the course of seven hundred years, only someone attuned to this method may hear it and receive its transmission, and then only once.

A sage of a later age said: After receiving the True Scripture of the Great Grotto in Thirty-Nine Chapters, one should begin practice by first performing the rites according to the Great Grotto ritual, reciting the Hidden Invocation of Jade Clarity, a secret blessing from the Jade Clarity tradition, and then contemplating the inner names of the hundred spirits. In this way, one can ward off every kind of trial from without and block the passages leading to death from within. After performing the full ritual once, one may recite only the thirty-nine chapters for the following day and night, without repeating the entire sequence each time. If one performs a purification ritual and recites the scripture again that day, however, the original rites must still be followed.

The method of contemplating the Three Caverns: ordinarily, contemplate the celestial grotto at dawn, the earthly grotto at midday, and the abyssal grotto at midnight. Alternatively, one may contemplate the Three Perfected Ones—the exalted spirits associated with the Three Caverns—all at once at midday. Contemplation means focusing on spirits or a particular realm through visualization.

Then enter a quiet chamber, face east, and click your teeth thirty-two times. First close your eyes and visualize the blue and red Qi interweaving and surging within the Qingwei Palace of the Plain Numinous Palace. See it descend into the upper palace of your Niwan—the upper Dantian in your head—then swallow nine breaths of Qi. Next visualize the red and yellow Qi in the Orchid Terrace Palace interweaving in the same way and descending into the Palace of Crimson Radiance in the Dantian below your navel. Then swallow nine breaths of Qi. After swallowing the Qi of the Three Caverns, tilt your head back and pray:

Heaven and Earth dwell in primordial chaos; the profound and distant source gives birth to three kinds of vital essence. The Celestial Worthy of Primordial Beginning gathers the powers of creation, from which the five Qi arise in union. The mysterious primordial Qi transforms without cease and fills my body. I consume the rosy clouds and ascend to the Purple Court, the celestial palace of the immortals. The Northern Emperor, deity who governs the underworld in the north, removes my name from the register of the dead; the Lord Sovereign of Eastern Florescence, revered deity of the eastern immortal realm, records my name in his register. I attain insight into the subtle and hidden principles and unite with the Heavenly Emperor.

When the prayer is complete, click your teeth nine times. Visualize Yuanming Yuanming Yuan Yao Yanling Yaoyuan Jun Xuanhun holding the Talisman of Yang Radiance and Vermilion Brilliance, symbol of bright Yang Qi, and bestowing it upon you, so that you may understand the subtle and hidden principles and unite with the Heavenly Emperor.

Then click your teeth nine more times. Visualize Yuanming Yuanming Yuan Yao Yanling Yaoyuan Jun Xuanhun bestowing the Talisman of Yang Radiance and Vermilion Brilliance upon you. Next visualize the officials of the Cavern Heavens, along with their robes and names, following the method described above: they descend in turn from the Qingwei Palace of the Plain Numinous Palace and enter your Niwan Palace. When this is complete, tilt your head back and pray:

The High Origin of the Cavern Heavens watches over and commands the Nine Mysteries, and oversees the three primordial Qi, bringing them together to arise in the Dantian. Deep and hidden apertures open, allowing free passage in and out. The souls are protected by precious radiance, and brilliant light surrounds my whole body. Flying clouds descend upon the quiet chamber. I feast and wander in the immortal realm of the Purple Heaven, enduring as long as Heaven and Earth and enjoying a lifespan of billions of years.

After visualizing the Cavern Heavens, turn south and visualize Jinghua, the Great Luminary of the Cavern Earth, the Great Dongzhen, the Great Yinghuo Star, the Great Cavern Origin-Born, and the Supreme Numinous Pivot Sovereign. See this deity holding the Talisman of Illumination Through the Four Caverns and Nine Origins, symbolizing passage through the Four Caverns and connection with the Nine Origins, and bestowing it upon you. Then visualize the officials born of the Cavern Earth; following the method described above, visualize their robes and names as well. They descend from the Orchid Terrace Palace of the Plain Numinous Palace and enter your Palace of Crimson Radiance. Then tilt your head back and pray:

In the central realm of the Earth Cavern (the middle of the three realms of the Earth Cavern), the presiding deity of the flying immortals wears an ornate crown, his body radiant with precious light, and a blue headcloth tied at his waist. He grants me a sacred talisman, enabling me to understand the true Dao, commune with the gods, perceive what is deep and subtle, and receive the secret words of the Heavenly Emperor. He also dissolves the knots within my womb and clears my blockages, brightens my nine apertures, and frees the ancestors of seven generations. I then ascend to the Southern Pavilion. A cloud carriage descends, and at dawn, in broad daylight, I rise into the heavens.

After completing the visualization of the Earth Cavern, turn north and visualize the deity of the Abyssal Cavern, the Profound Cavern’s Great White Son, the Radiant Golden City, Luminous Primordial Essence, Primordial Guide, Great Immortal Lord—a Daoist deity—whose personal name is Haotian. Pray to him for the Heavenly Treasure Talisman of Clear Illumination, and visualize him granting it to you. Next, visualize the Life-Bestowing Officer of the Abyssal Cavern, imagining his clothing and personal name as described above. Then visualize him descending from the Imperial Hall of the Palace of Plain Numen and entering the Dantian Palace below your navel. Raise your head and recite the incantation:

The Abyssal Cavern’s deep and hidden pass reaches upward to the Three Primordial Heavens—the threefold heavenly realm in Daoist teaching. Mysterious Qi surges and rises; flying rosy clouds and purple clouds swirl around it. Flowing yellow appears in five colors, and the precious talisman emerges amid the splendid morning light. Take and wear the Talisman of Opening Illumination, and you will endure alongside Heaven, ride through the void in a spirit carriage, roam freely through Jade Dawn, the Daoist realm of immortals, accompany the Radiant Sovereign, and join the company of the perfected immortals.

After completing the visualization of the Abyssal Cavern, turn back to face east, click your teeth nine times, and swallow the Qi nine times. The visualization rite of the Three Caverns is then complete. If you practice in this way, the true spirits will appear; the Jade Maidens will answer your summons, and the Jade Boys will manifest. The Three Primordials will descend in carriages of cinnabar and green canopies—the conveyances of immortals—to welcome the practitioner and escort them up to the Great Clarity, the highest heaven in Daoist cosmology. This method must be carefully preserved and not passed on lightly.

“Eighteen Illustrations of Lord Lao’s Visualization” (with preface)

The master said: “The key to cultivating oneself and saving all beings lies in visualization: cultivating through focused contemplation. If visualization is not concentrated and exact, it will become scattered and ineffective, and no response will come. Response comes from concentration, and concentration must bring forth a manifestation. The scenes seen during visualization are like pictures; understanding deepens along with them, and spirit and Qi become firm and clear, so that practice does not falter. One must also attend to saving all beings, and follow the visualization illustrations…”

The Master said: The key to cultivating oneself and helping others lies in visualization: concentrating the mind to contemplate deities or particular scenes. If the mind is not focused, it wanders and cannot readily connect with what it contemplates. Such a connection arises from concentrated effort, and through concentration something will appear. The wondrous scenes one sees are like pictures; understanding grows in turn, while spirit and breath become steady and clear, allowing one to persevere in cultivation and in one’s work. Only then may one hope to benefit others and await confirmation. When clear signs of efficacy have appeared, one can foresee good and ill fortune and use good deeds to dispel harmful consequences.

In every act of visualization, contemplate its wondrous forms: first forms and colors, then mountains and forests, cities and palaces, towers and halls, the ranks of nobles and subjects, rulers and ministers, the immortals, and the assembly of sages who have attained the Dao. The sages naturally appear with jade-like features, heroic and extraordinary, accompanying me. A round radiance like the sun surrounds them; flames, like smoke, encircle the body, making it as firm as diamond.

Written words cannot fully express what this means; oral instructions must also be passed on. The subtle instructions are rarely transmitted, and the essential writings are seldom brought to light. Even when both instructions and writings have been handed down, only one person across many long years may truly attain their efficacy. Such a person is difficult to understand; this does not mean that cultivation yields no results. Do not stop seeking simply because the path seems difficult. Seek with determination, and you can make gradual progress. Even if cultivation is not yet complete, putting it into practice means you have already set out on the road to a wondrous realm, able to leave behind the common world and dwell in the Dao.

Dwelling in the Dao, one can also teach and transform people in the common world. One lives amid impurity without being stained by it; hence the name “lay practitioner,” or “Daoist.” A “practitioner” is someone engaged in a particular undertaking. One who studies the arts of the Dao and surpasses ordinary people is called “greatly awakened.” “Awakening” means finding images and signs of confirmation in what is subtle and obscure, like a bird-catching net with many openings, though the bird falls into just one of them.

(The images mentioned in the original are now missing.)

The First Treasure of Preserving the Dao

The Master said, “What is called the ‘Treasure’ refers to the most fundamental and singular existence in nature. It has no ancestor and nothing came before it. It exists forever and never perishes, and its salvation of living beings has no end. It appears as the Three Treasures in response to the proper conditions, yet always returns to unity. Whether the Three Treasures can be united as one depends on people. People are numerous, and their thoughts and actions differ. Their capacities may broadly be divided into three grades—higher, middle, and lower—and their understanding may be quick or slow. Regardless of speed, all must take the Three Treasures as their foundation: first, the Treasure of the Dao; second, the Treasure of the Scripture; and third, the Treasure of the Master.

“The Treasure of the Master is a person who has attained the Dao and serves as my teacher. The Treasure of the Scripture is the wondrous scripture that arises naturally and is transmitted by the teacher. The Treasure of the Dao is that which is formless yet can manifest—the Most High. It is deep and unfathomable. Its subtle essence, in response to conditions and circumstances, takes shape at the fitting moment and differentiates into various forms, wondrous beyond conception. Even if one tries to ponder and discuss it, one cannot truly attain it. Since it cannot be attained, what, then, can one attain? What can be attained are the many forms that appear from within its profound subtlety in response to conditions and circumstances. Yet pondering and discussing these still cannot truly grasp it. If it cannot be grasped, what, in the end, can be attained? What one attains is the true nature of the Dao. Those who attain the Dao’s true nature are not constrained by life and death. Life and death simply appear in accordance with transformation; they do not diminish the Dao’s truth, nor do they require toil or exertion. This supremely precious thing should be cherished and guarded. That is why it is called the ‘Treasure of the Dao.’

“During visualization practice, one should always close the eyes and contemplate: see the Most High seated upon a lofty throne, Laozi on his left and the Primordial Lady on his right; see the scripture in the west and the Master in the east. Then contemplate the radiant forms of the Ten Heavens, the civil and martial attendants, and the musicians, each arriving from a different direction to pay homage to the Most High. First contemplate the ritual hall transforming into the Great Dark Capital. Within it are Jade Capital Mountain, the Seven Treasures City, palaces, lofty terraces, jeweled canopies, and a lion throne. A lotus cushion is spread upon the throne. Before it, two lions crouch facing one another, while the incense officials and musicians stand in orderly rows.

“Contemplating the Treasure of the Scripture, Part Two”

After beholding the Treasure of the Dao—the scriptures and teachings revered in Daoism—continue to visualize yourself within the Mysterious Terrace. The Mysterious Terrace lies west of the Most High. It is solemnly adorned with seven treasures, and furnished with bright curtains and seats. Before the seat stands a jade table, displaying treasured scriptures. A crimson cloth covers the scriptures, which are placed in the Chamber of Fire Bells, stored in a brocade case, and guarded by the Zhenlü. Jade boys and jade maidens attend nearby, tending the incense and lamps. The thirty-six collections of scriptures take the Dao and De as their foundation. The attendants of the Great Mystery appear as shown in the illustration.

○ Visualizing the Treasure of the Master, Part Three

After beholding the Treasure of the Scriptures—the treasure of Daoist sacred texts—continue to visualize yourself within the Mysterious Terrace. The Mysterious Terrace lies east of the Most High. It is magnificently adorned with seven treasures and furnished with bright curtains and seats. Seated upon the throne is the Great Master of the Mysterious Center, the Most High Lord Lao. His wondrous form cannot be fully depicted: it changes in response to one’s attunement and has no fixed appearance. Though it has no fixed appearance, its abiding place is the mind. When the mind has something to follow, understanding gradually unfolds, step by step. At the beginning of awakening to the Dao, one first sees his appearance: white hair, a black cap, yellow robes, and a black shoulder sash. Leaning against an armrest, he waves a horsetail whisk, brushing away the dust and obscurations that burden living beings. He stills the spirit and dispels obstruction, governing falsehood and delusion through the Orthodox Way. Immortals and perfected beings stand solemnly and respectfully at either side. The human and celestial realms respond to one another; the scene appears as shown in the illustration.

○ Visualizing the Celestial Worthies of the Ten Directions, Part Four

After seeing the Three Venerable Ones—the Treasure of the Dao, the Treasure of the Scriptures, and the Treasure of the Master—continue to visualize the Celestial Worthies of the Ten Directions following one another in order as they proceed together to the Mysterious Terrace to pay homage to the Most High. Their appearance is immaculate and their bearing solemn, setting the standard for all ritual observances.

The Limitless Most High Celestial Worthy of the Dao and De of the North wears black garments, and the ceremonial retinue is predominantly black.

The Limitless Most High Celestial Worthy of the Dao and De of the East wears blue-green garments, and the ceremonial retinue is predominantly blue-green.

The Limitless Most High Celestial Worthy of the Dao and De of the South wears red garments, and the ceremonial retinue is predominantly vermilion.

The Western Limitless Supreme Lord of the Dao and its Virtue, a revered Daoist deity symbolizing the supreme Dao and Virtue, wears mainly white garments, and his ceremonial retinue uses mostly plain colors.

The Celestial Lord of the Northeast wears mainly blue-green garments, and his ceremonial retinue uses mostly deep green-blue colors.

The Southern Limitless Supreme Lord of the Dao and its Virtue wears mainly crimson garments, and his ceremonial retinue uses mostly cinnabar red.

The Western Limitless Supreme Lord of the Dao and its Virtue wears mainly white garments, and his ceremonial retinue uses mostly plain colors.

The Northeastern Limitless Supreme Lord of the Dao and its Virtue wears mainly blue-black garments, and also often wears yellow.

The Southeastern Limitless Supreme Lord of the Dao and its Virtue wears mainly blue-green and crimson garments, and also often wears yellow.

The Southwestern Limitless Supreme Lord of the Dao and its Virtue wears mainly crimson and white garments, and also often wears yellow.

The Northwestern Limitless Supreme Lord of the Dao and its Virtue wears mainly white and black garments, and also often wears yellow.

The Above Limitless Supreme Lord of the Dao and its Virtue wears mainly dark purple garments, and also often wears blue-green.

The Below Limitless Supreme Lord of the Dao and its Virtue wears mainly yellow and red garments, and also often wears green.

The images of these ten revered deities are all as described above. The Celestial Lords ride cloud chariots to the Jade Capital, the celestial city of Daoist legend. Their parasols, fans, and feathered ceremonial regalia are too numerous to describe one by one; their musicians and attendants accompany them as well. From this, one may infer the rest: hear of one thing, and you can know ten.

○ Visualizing the Three Palaces When Transmitting the Dao De Jing (Section Five)

When transmitting the Dao De Jing, the master faces north and places the scripture on a table; the disciple kneels in prostration to the left. The master holds the scripture, while the disciple raises the ritual object. The master clicks his teeth thirty-six times. Then he visualizes the Three Palaces in his mind: the Muddy Pellet Palace (the Upper Origin Palace, located in the head), the Crimson Palace (the Middle Origin Palace, located in the heart), and the Dantian (the Lower Origin Palace, located in the abdomen). The “Three Ones” within the Three Palaces—the deities or primordial Qi invoked in Daoist visualization—appear with a thousand chariots and ten thousand horsemen, guarding the scripture, in forms as described above.

○ Visualizing the Four Bright Officers and Others Outside the Gate Each Morning (Section Six)

Each morning, outside the gate, one recites an incantation and visualizes seeing one Four Brights Merit Officer, one True-Passing Messenger, two Jade Youths Who Transmit Words, and two Jade Maidens Who Attend in Stillness. These are divine officials and immortal youths who are summoned in visualization to attend and convey messages.

The six divine officials on the right have the same appearance as those on the left.

The offices and titles of the divine officials each carry a corresponding meaning. Although they all embody the Dao’s responses and transformations, they differ from one another. Their ranks and order of precedence likewise depend on their respective abilities and understanding. Understanding the Dao deepens gradually in accordance with one’s circumstances and connections. Thus, the scriptures speak separately of various divine officials: some transmit and proclaim messages, while others protect and guide. Practitioners may cultivate according to their own aspirations and the things they seek.

Although the wondrous Qi of the Three Primes (the threefold Qi described in Daoism) differentiates into three, its subtle source is one. This source occupies the ruling position and directs the Three Primes’ generation, transformation, and interaction. Though divided, the Three Primes still return to a single origin; the rulers of the four directions are clear, both in the hidden and visible realms. To understand this is to know the Great Dao; to know the Great Dao is to realize the mysterious. Realizing the mysterious comes through understanding its principles and also through Shen awareness (the lucid mind). Each divine official oversees particular duties; collectively, these officials are called “Bureaus.” Each Bureau fulfills what is sought in accordance with its duties, and these accomplishments are called “merits.”

The Merit Bureau officials, who oversee merits and the transmission of affairs, receive and guide people, leading them from obscurity toward understanding. For this reason, they are called the “Four Bright Ones.” Ordinary people are ignorant and unenlightened, so they rely on the Great Dao and pray for illumination. In ritual practice, one first reports to the Merit Bureau officials, then to the Messengers Who Reach the True, the Jade Boys and Jade Maidens, and other spirits. Finally, the true gods who have attained the Great Dao summon the Qi of life. This Qi of life is the fundamental Qi of wondrous unity. Once it enters the human body, it can prolong life, bring immortality, and enable one to transcend the Three Realms and dwell in the palaces of the Three Primes. The Dao of Orthodox Unity accords with De, bringing harmony and radiance to all eight directions. Since these divine offices oversee matters related to this, they are called the “Four High Ones.”

The White Tiger on the right and the Azure Dragon on the left symbolize clear distinction between benevolence and righteousness, and authority exercised with due measure. Benevolence supports good conduct; righteousness restrains evil. The fading of evil thoughts and the accumulation of good deeds arise from recognizing the True Dao. The True Dao is pure and undivided, untouched by confusing influences; hence it is called the “Plain Maiden.” The Plain Maiden is white and unstained. In the darkness of night, she must also be accompanied by a bright boy. The Upper Mysterious Maiden (a Daoist deity) proclaims and expounds the Qi of the Origin, serving the same function. Practitioners enter the Yellow Palace, a chamber symbolizing the central pivot. It is the place of the central orthodox lineage and the dwelling of exalted deities. If one is sincere, one can communicate with the spirits, and one’s prayers will be answered. The Yellow Chamber has eight windows, whose meaning follows the same principle.

Seventh: At night, visualize the Four High Ones when entering a dwelling

When entering a dwelling at night, one should usually recite an incantation outside the door while visualizing the seat of the orthodox lineage and the dwelling of the exalted deities. Sincerity enables communication with the spirits, and one’s prayers will be answered. The meaning of the eight windows of the Yellow Chamber follows what has been explained above.

In the evening, people often recite the incantation outside the gate while visualizing four Senior Gongcao officials, two Dragon and Tiger messengers, one attendant Pure Maiden, one Enlightened Youth, and one Young Lady of the Highest Mystery appearing before them.

The appearances of these six figures are as described earlier.

Visualizing the Three Masters Upon Entering the Hall (Chapter Eight)

After entering the hall, first visualize the Scripture Master, the teacher who transmits the scriptures; next, the Register Master, the teacher who oversees the ritual registers; and finally, the Ordination Master, the teacher who grants ordination registers and leads the disciple into the Dao.

Visualize each of these three according to their respective direction.

Visualizing the Five Viscera, Five Sacred Mountains, Five Stars, Five Emperors, and Five-Colored Circular Radiance Reflected in Gold (Chapter Nine)

After visualizing the Three Masters, next visualize the Five Viscera, the Five Sacred Mountains, the Five Stars, and the Five Emperors—the celestial emperors of the five directions.

These four serve to protect what is within the body. The transformations inside the body encompass everything, and it is difficult to depict them in a diagram. Instead, they may be visualized outside the body according to their given names and directions. Clinging rigidly to the earlier diagrams can lead to mistakes.

A golden radiance envelops the whole body, and five-colored light appears upon it. The light rises from behind the lungs, while a circular glow surrounds the neck like the sun.

These three manifest within the body and illuminate the ten directions.

Whenever practicing visualization—closing the eyes, observing inwardly, and envisioning deities or scenes within the body—one should close the eyes and turn one’s attention within. The human body contains many deities, with those of the Five Viscera taking precedence. Each of the Five Viscera governs its corresponding affairs, allowing each affair to be brought to completion. When things are done properly, the mind becomes focused and does not wander. With the mind focused, inner and outer manifestations will not go astray. When they do not go astray, one can behold the many deities; having beheld them, one accords with the teachings of the sages. By aligning with the sacred Dao, one’s cultivation can flourish. Through long study, a response will naturally arise. Therefore, one should practice visualization morning and evening without slackening.

What does “preserving” mean? It means being earnest and steadfast. When things are done properly, the mind becomes focused and does not wander. With the mind focused, inner and outer manifestations will not go astray. When they do not go astray, one can behold the deities and accord with the teachings of the sages. By aligning with the sacred Dao, one’s cultivation can flourish. Through long study, a response will naturally arise, so one must not slacken in morning and evening visualization. What does “preserving” mean? It means being earnest and steadfast, and also implies ceaseless circulation. What does “contemplation” mean? It means governing and perceiving, and also implies carrying something forward.

Do not be rash and restless, lest you lose your foundation. Study with a steady, grounded attitude, and you will grasp the essentials. Once you have grasped them, the movement of mind and spirit will not be obstructed, and visualization can continue without fading. Its continuity depends on discerning good from evil. Deviations between good and evil often arise when tastes and desires lose their balance. When appetites and desires become excessive, one wavers between love and aversion, moving back and forth through the cycle of life and death, laboring without end.

“Stopping without stopping” means putting an end to what is unwholesome without becoming attached to the thought, “I am practicing goodness.” In this way, one can return to the root, though one has not yet reached the highest state of the root. “Nonbeing” requires thought as its point of entry. As thoughts continue and succeed one another, the mind can carry on and abide in the realm of nonbeing. The passage from being into nonbeing leads to Wuwei (non-action), in which nothing is left undone; this is called “subtle, wondrous, and mysteriously pervasive” (a state of profound mystery and unobstructed penetration). Rein in one’s sharpness, soften one’s edge, and save beings without limit.

Thus, visualization is the foremost foundation of cultivation, and the Five Viscera are its most important focus. Why are they called “viscera”? Because the word implies storing and containing: gathering spirit and wisdom within rather than displaying them. Once wisdom is displayed, desires can easily stir. When desires stir, mind and spirit shine outward like a light; what shines outward is easily depleted, while what is gathered and kept within is more readily brought to fulfillment. Let one’s brightness shine without display, quieting wisdom and settling the spirit; cast off desires and keep the heart-mind pure, like a jade mountain glowing with light from within. Grasp this principle and uphold it over time, and one may attain lasting inner cultivation, prolonging one’s years and extending one’s life.

First, visualize the lungs, one of the inner organ spirits described in Daoism. They are red and white, like a form with seven leaves—four long and three short—located below the throat.

Why are the lungs described this way? Here, the text explains “lungs” as “discernment” and also as “cutting down.” When good and evil have just begun to arise but have not yet become apparent, if evil thoughts gain the upper hand, good thoughts will decline. If evil thoughts continue to grow, they may harm a person’s life. Whether this change can be stopped in time is connected to the inner function symbolized by the lungs. The scripture also says that the lungs store the Po, one aspect of spiritual consciousness in Daoism. What does Po mean? The text explains it through the words “dregs” and “attachment”: people’s hearts are easily pulled by desire, and attachment to desire gives rise to evil thoughts, which are like dregs. Ordinary people are often trapped by these attachments and do not understand how to return to their source and cast off the dregs. If one is now willing to let go of attachment, preserve and contemplate one’s original mind, the Po will settle into quiet stillness and no longer feed evil thoughts. When evil thoughts are noticed, they should also be corrected as soon as possible.

In visualization, first contemplate Fire and Metal in a state of union, not yet separated; this is why the lungs are red and white. The image of seven leaves alludes to “receiving words,” with the sense that harmony gives rise to De. Virtue begins in the lungs and is ultimately put into practice in the spleen. The spleen encompasses “one” and “two,” symbolizing care for all. To care for all is to keep faith.

Second, visualize the heart, the inner organ spirit contemplated in Daoist Neidan and visualization practice. It resembles a lotus flower not yet open, or a hanging red oil pouch, and is located at the front of the body, about three inches long.

Why is the heart described this way? The text explains it through the words “depth” and “weighing”: when right and wrong are not yet clear, one must consider and weigh things carefully. A mistaken judgment may bring ruin, while a sound judgment can lead to the Dao. The heart’s function is linked to the depth of misfortune and blessing. The scripture also says that the heart stores Shen, a person’s spirit and consciousness. What does Shen mean? The text explains it through the words “to extend” and “truth”: Shen is the master of wisdom and can extend what has been constrained. Through contemplating and observing the heart, Shen becomes settled and still; understanding likewise becomes stable and moves toward truth. The resulting blessing and virtue are deep and without limit.

Third, visualize the liver. It is bluish-purple and has five leaf-shaped lobes: three longer and two shorter. It is nine inches long and lies below the heart.

What does “liver” mean? The word carries the meanings of “stem” and “return.” When people understand that evil Qi can be transformed, they become firmly committed to doing good and performing meritorious deeds, and work diligently without slackening. They act with care and integrity, and ultimately return to the root. All this is associated with the liver. The liver stores the Hun (ethereal soul). What does “Hun” mean? It suggests multiplicity and turning back and forth. The Hun moves amid the turmoil of human life, yet can also turn toward the Daoist tradition. When one focuses the mind and visualizes the liver, the Hun rejoices and advances, diligently establishing and bringing good deeds to fruition.

Fourth, visualize the kidneys. They are bluish in color and shaped like two lacquer cups turned upside down. They are five inches long, positioned between the ribs on either side and the muscles of the back, close to the spine.

What does “kidney” mean? The word carries the meaning of “firm.” By diligently studying the good Dao, one can remain steadfast in one’s practice. Steadfast practice surpasses idleness; the body’s fluids nourish without end, and the work of helping others reach salvation has no limit. Understanding the Daoist teachings and dispelling worldly thoughts are associated with the kidneys. The kidneys store Jing (essence). What does “Jing” mean? It suggests clarity and subtle wonder. One’s movements are slow and pure; change circulates without obstruction; divine spirits come and go, able to guide a person to a lofty, empty realm. When one focuses the mind and visualizes the kidneys, Jing becomes clear and settled, and is not allowed to scatter or leak away.

Fifth, visualize the spleen. It is yellowish-blue and twelve inches long. One foot of it curves over and connects to the upper part of the stomach.

What does “spleen” mean? The word carries the meanings of assisting and transporting. Pure Qi gathers, moves unseen, and nourishes all things. It can bring stability and transformation; its work is accomplished without depletion. All this is associated with the spleen. The spleen stores the will. What does “will” mean? It carries the meanings of “reaching” and “difference.” The spleen can move unseen and transform in secret, changing even those who are dull and base. When one focuses the mind and visualizes the spleen, then, by examining and regulating the will, one can approach the Great Dao with clarity.

Chapter Ten: Sitting in Audience and Focusing the Mind (a method of cultivation in which one sits upright and visualizes the inner organs and spirits)

“Attending court” means sitting upright and practicing rites of reverence. If official or personal business gets in the way, or if you are somewhere unsuited to performing a rite and cannot compose yourself to do so, simply hold reverence in your heart and sit quietly without drawing anyone’s attention. You may also burn incense and make offerings, provided this does not invite others’ disapproval.

Even if someone sees you and laughs, do not stop practicing for that reason. Be considerate of the other person’s feelings, so that you do not lead them into further wrongdoing. Practice at the appointed times each evening and before dawn. A daytime rite of invitation may also be performed while sitting. Sit as you ordinarily would; there is no need to alter your expression deliberately. Simply make sure that others cannot tell you are practicing. If someone notices and responds with joy, you can guide them accordingly. But if they notice and then mock, scorn, and slander the Orthodox Way, they may bring calamity upon themselves and damage their own cultivation.

In ancient times, people studied the Dao to cultivate themselves. Today, some study it to please others. Seeking only to win people’s approval, without regard for whether one’s inner self accords with the Orthodox Way, is to study for others’ sake. Those who cultivate the Dao for themselves care whether their inner selves are upright and do not cling to whether their outward conduct conforms to convention. Even when their outward conduct departs from convention, they should be able to make their original intention clear. If their minds are confused, yet they rush to force everyone to believe them, performing only outward gestures without sincerity, their efforts will be futile and may even bring guilt upon them.

Those who study the Dao should think carefully: what matters is both recognizing the right moment and responding well. Even when the timing is right, one should not act if the method is unsound. One’s actions should take account of others as well as oneself, benefiting both. When good deeds accord with good intentions, evil conduct is set aside, and one turns toward the immortal path, that is what it means to recognize the right moment. Accommodating evil leads to corruption and confuses proper distinctions.

In engaging with the world, withdrawing from it, and facing the events of life, people commonly suffer from two failings: their minds become obstructed, or they cling to outward conduct. Those who cling to outward conduct should be guided through methods of the mind; those whose minds are obstructed should be guided through concrete actions. When guiding conduct, do not be rigid; when loosening knots of the heart, dispel attachment. Only by eliminating both failings can one draw near the way of the highest sages.

When traveling through mountains and waters, taking long journeys by boat or carriage, walking, trekking, or climbing among mountains and waters, lodging, stopping, or resting from fatigue, one should hold the practice in mind and perform rites at the proper times. Let the circumstances determine whether the practice is visible or concealed, and focus carefully on visualization. In this way, fatigue will naturally be forgotten, and evil spirits and wicked people will not dare approach and disturb you. One should also recite scriptures, observe precepts, and arrange daily life around good conduct.

If one’s daily conduct is poor, and one breaks precepts and violates the scriptures, then even if one continues to perform rites outwardly, one will never encounter the true Dao. Spirits who resent the Orthodox Way, cruel people, and malevolent beings will then clash with one another, bringing distress and calamity and leaving one uneasy whether sitting or lying down. Therefore, one must apply oneself promptly and persevere over the long term, restraining oneself through cultivation. Keep the teachings in mind and recite them aloud; understand the meaning of the scriptures clearly and without doubt, thereby rectifying the “three modes of action”: body, speech, and mind. Once these three are rectified, every kind of calamity will naturally dissipate. Humans and spirits alike will show respect and protect the practitioner in all comings and goings, in movement and stillness, ensuring lasting peace and good fortune.

Practitioners should also keep in mind the Xiang’er Commentary, a Daoist commentary on the Dao De Jing. The discussion of the three modes of action appears after the Mengwei Jing. All who practice visualization should promptly commit these key points to memory; that is why they are set out here.

There are three principles of superior cultivation: act in accord with nature and do not force things; be gentle and humble; and, like the female, remain still and stay behind rather than rushing to act.

There are three principles of intermediate cultivation: seek no fame; maintain clarity and stillness; and do many good deeds.

There are three principles of lesser cultivation: curb desire; know when enough is enough and be content with what you have; and yield to others in all things rather than compete with them.

Cultivating the self requires observing three sets of precepts. Do not kill, steal, or engage in illicit sex; these are the three deeds of the body, or physical actions. Do not speak falsely, make extravagant and pleasing but untrue claims, sow discord, or speak maliciously; these are the four deeds of speech, or verbal actions. Do not harbor jealousy, anger, or crooked and suspicious thoughts; these are the three deeds of the mind, or inner activity.

Together, these nine precepts cover the three domains of body, speech, and mind, and form ten prohibitions. Keep them in mind in daily life. When something frightening or disturbing happens, recall these principles at once. In this way, even in danger, you can steady your mind.

○ Lying Down and Meditating at Dawn, Chapter Eleven (How to meditate while lying down and in the morning)

When lying down, do not stretch out flat on your back like a corpse, nor let your limbs sprawl freely. Instead, lie on your side. Keep your pillow low, about three inches high. It may be made with fragrant medicinal herbs, but avoid inferior wood, lest cold, damp, filth, and foul odors disturb the Muddy Pellet, the Daoist inner alchemy palace located in the head. Even when traveling and forced to make do temporarily, try to observe these prohibitions as much as possible.

When lying down and rising, silently recite blessings, keep good thoughts in your heart, and pay homage to the gods inwardly. Do not let this practice lapse. If public or private affairs prevent you from doing so, repent afterward.

○ Meditating on the Jade Maiden When Leaving Home at Dawn, Chapter Twelve (How to meditate on the Jade Maiden when going out in the morning)

The Jade Maiden is an image formed through the response of nature’s wondrous Qi. Her form is bright and clear, pure and white as jade. When faintly perceived, she is warm and lustrous; when she appears, she is upright and free of impurity. Through meditation—focusing the mind on a deity or image—practitioners nourish their true Qi and gradually advance in cultivation. Their coming and going, their appearing and withdrawing, manifest in the body and follow the Great Dao. The Dao’s Qi is mysterious and subtle, and even the smallest things respond to it. These responses guide practitioners step by step from lower levels to higher ones.

Thus, by day the Jade Maiden guards the inner chambers; by night, a young goddess—who serves in Daoist ritual and conveys the will of the gods—communicates with the divine. She helps practitioners escape danger and ascend to the Daoist altar.

As you go out at dusk, recite the incantation: “The Maiden Communes with the Spirits.”

Those who practice have not yet reached the state of ascending into the Mysterious Realm, and so cannot do without cultivating spiritual merit. Merit has different degrees, but it must always have a basis. Only through sincere and dedicated practice can one attain subtle results and bring the mind and spirit to single-minded focus. If the mind and spirit are not yet focused, this shows that study and cultivation are not complete. Practice gradually and in due course, drawing on Yin Qi to nourish Yang Qi.

People live in the realm of Yang, yet every action and movement is linked to Yin. Yin is the key to approaching the Dao, and its responses are the most subtle. When these subtle responses first appear, the divine spirit called the “Maiden” is present. She upholds the righteous path and governs evil, harmonizes and resolves estrangement and discord, punishes wrongdoing and protects goodness. Through Yin virtue, she aids the world of Yang and is known by the name “Jade Radiance.” One should keep her firmly in mind without wavering. Reciting the incantation while visualizing her will bring one to realization more quickly.

The divine spirit described above has the appearance shown in the illustration on the left.

During purification, visualize clouds of Qi and troops and horses.

Whenever entering or leaving the ritual hall for morning or evening observances, practitioners should visualize the deities and pay homage to their revered master. Their thoughts should accord with the morning court ritual. Whenever performing the Dao, they should visualize in the following way.

At dawn, first visualize blue clouds filling the ritual hall, with Azure Dragons and lions guarding the front and rear. Then visualize blue Qi rising from the master’s liver like clouds ascending into the sky, while Azure Dragons and lions move through the blue Qi. The disciple’s entire household, young and old, together with immortal attendants, jade maidens, celestial immortals, flying immortals, the sun, moon, and stars, the troops and horses of the Five Emperors, the officials who oversee the ritual hall, and the officials of the Three Realms should all stand in rows on either side to guard the space.

At midday, visualize red clouds filling the ritual hall, with Vermilion Birds and phoenixes calling from either side. Then visualize red Qi rising from the master’s heart like clouds ascending into the sky, while phoenixes and Vermilion Birds move through the red Qi. The disciple’s entire household, young and old, along with the deities and troops described above, should also stand in rows on either side.

At sunset, visualize yellow clouds filling the ritual hall, with Yellow Dragons and yellow qilin guarding the four directions. Then visualize yellow Qi rising from the master’s spleen like clouds ascending into the sky, while Yellow Dragons and yellow qilin move through the yellow Qi. The disciple’s entire household, young and old, together with immortal attendants, jade maidens, celestial immortals, terrestrial immortals, flying immortals, the sun, moon, and stars, the troops and horses of the Five Emperors, the officials who oversee the ritual hall, and the officials of the Three Realms should all stand in rows on either side.

After night has fallen and all is quiet, visualize white clouds filling the ritual hall, with a White Tiger guarding both inside and out. Then visualize white Qi rising from the master’s lungs. The text says the White Tiger is the appropriate guardian deity within the white Qi. It next mentions a white qilin, meaning that in another form of visualization, one may instead imagine a white qilin moving through the white Qi. The disciple’s entire household, young and old, together with immortal attendants, jade maidens, troops and horses, and the sun, moon, and other celestial bodies, should be visualized as described above.

Here, “visualization” refers to the practice of picturing deities, clouds, and their positions in the mind while performing the Dao. The “ritual hall” is the place where purification rites are conducted. The phrase “perform the Dao at three times; for six times, follow the subsequent ritual provisions” means that the practices described above apply to the three daily observances. For observances performed six times a day, follow the ritual instructions given later.

The practice of the Dao should be scheduled after sunset. In the customary purification ritual, when it is performed three times a day, one may choose the time called “Settling In” (when night is deep and people are asleep). Alternatively, one may practice at sunset while simultaneously visualizing. If it is performed six times a day, the colors rotate in the order blue-green, red, and white. These practices do not follow the proper rules: blue-green and white have their own corresponding rituals and do not belong to the methods for the five viscera and six bowels.

At midnight, visualize the Qi of dark clouds (black cloud Qi) filling the purification hall, with the numinous turtle and the xun snake guarding above and below. Next, visualize black Qi rising like clouds from the master’s kidneys. The numinous turtle and the shishe snake appear within the black Qi, along with immortal youths, Jade Maidens, the armies of the sun and moon, and others, all appearing according to the method described earlier.

As day is about to break, visualize the Qi of purple clouds filling the purification hall, with the evil-averting lions guarding every place. Next, visualize purple Qi rising from the master’s gallbladder; the remaining visualizations follow the same method as before. The diagram is as follows.

When the master visualizes the cloud Qi, it comes from the different directions. Blue-green clouds appear above, first gradually emerging from their corresponding direction, then growing denser and spreading to fill the entire building. Then visualize the Qi of the viscera and bowels within the body rising up and emerging, its color matching that of the clouds. Its radiance is bright, pure, and fragrant, covering and protecting the household, the palace city, the mountains and waters, and every place, great or small. Divine officials and numinous beasts are arrayed in order, distributed before and behind, to the left and right, in the four directions, within and without, and in places both visible and hidden, above and below. As the six periods cycle, the Qi of the divine beings gradually grows abundant and spreads everywhere.

○ Ascending the Seat: Visualizing the Three Colors and the Three Ones, and the Hun and Po Souls, Fifteenth

When ascending the seat, first visualize the Qi of the three colors, then visualize the “Three Ones” (three important divine energies said to reside within the body). The practice of the Dao is divided into six periods, but the teaching on the seat is performed only during three: after a meal, during the late afternoon, and at “Settling In.” Each time, enter the purification hall, pinch incense, perform three bows, then circle around once and take the prescribed seat.

When the ritual is complete, if others are present, the ritual master strikes the mat with a tablet and then places the tablet before the knees. Everyone closes their eyes together, forms a firm grip (a cultivation posture in which the hands are clenched), and visualizes the Qi of the head as blue-green, the Qi of the hands as red, and the Qi of the feet as white, with the three kinds of Qi circling the whole body. The diagram is as follows.

○ On First Ascending the High Seat, First Visualize Paying Homage to the Three Venerables, Sixteenth

When the ritual master teaches a scripture, he strikes the surface of the mat with a clapper, then places it in front of his knees. He closes his eyes and holds his hands tightly together to steady body and mind. He visualizes the Qi at his head as blue, the Qi in his hands as red, and the Qi in his feet as white. These three kinds of Qi circle around his whole body, as shown in the illustration.

First Ascending the High Seat: First Paying Homage to the Three Venerables, Section Sixteen

Before explaining the meaning of a Jing or reciting its text, first quiet the mind. Once settled, rise and face the seat of the Most High. Offer incense three times in succession, then step back several feet and bow three times to the Three Venerables. Next, visualize the scripture master, the canon master, and the ordination master—the teachers who transmit the teachings, scriptures, and Daoist methods—and bow once to each, for six bows altogether. Then ascend the high seat.

The Three Venerables are the Venerable Dao, the Venerable Scripture, and the Venerable Perfected One. The Three Venerables also correspond to the human body. Anyone wishing to bring their own body into accord with them should fast and purify themselves, focus their thoughts, pay homage, and visualize them once each day. On first ascending the seat, perform all six bows. After that, a full set of bows is unnecessary; bow once or twice instead. When prostrating, silently make a vow according to the ritual rules and focus the mind. Those who lack the strength may pay homage inwardly.

Attendants and Guardians on the High Seat, Section Seventeen

After ascending the high seat, sit in composure. Here, “sitting in composure” means sitting upright with the legs crossed. Hold the clapper horizontally in front of the chest and strike the drum thirty times, then swallow saliva thirty-six times. According to the ritual rules, those who lack the strength may pay homage inwardly.

With eyes closed, visualize a Azure Dragon on the left, a White Tiger on the right, a Vermilion Bird in front, and a Black Tortoise behind. Beneath the feet is a divine tortoise bearing the Eight Trigrams; thirty-six lions crouch in front, and the Seven Stars are arranged across the headcloth. The Five Viscera give rise to the five kinds of Qi, while luminous Qi patterned with spirals covers the whole body. The Three Ones—Daoist deities associated with the body’s Jing, Qi, and Shen—attend the scripture scrolls, each riding in a procession of a thousand chariots and ten thousand horsemen, guarded by immortal boys and jade maidens. The scene is shown in the illustration.

If you read the Five Thousand Words—that is, the Dao De Jing—ten thousand times, the Highest One, a revered Daoist deity, will come to greet you in a cloud chariot. After completing ten thousand readings, if you are still alive, read it three times each month. When the cloud chariot arrives, you can ascend to immortality.

The specific practice is as follows. While cultivating this method, also visualize five stars. After reciting the scripture, at midnight, when the vital energy of Heaven and Earth is at its height, fully absorb the “breath of the Five Teeth,” a form of breath used in Daoist visualization and breathing practices. Sit facing the direction assigned to the current month, click your teeth together nine times, and swallow the saliva in your mouth thirty-six times. With your eyes closed, visualize five stars located respectively in your head, at your left elbow, at your right elbow, between your knees, and in your heart: Jupiter at your left elbow, Venus at your right elbow, Mars between your knees, and Saturn in your heart. Continue the practice for a period, then stop. In your daily walks, also keep these visualizations in mind and never forget them. Then a thousand kinds of calamity will naturally vanish, and ten thousand kinds of misfortune will be unable to trouble you. After this, the practitioner should experience the wondrous signs of water emerging from the body and fire from beneath it, possess the wisdom of the “six spiritual powers,” six kinds of extraordinary perception in Buddhist and Daoist traditions, and suddenly behold the Five Elders, deities corresponding to the spirits of the five stars. After seeing them, you will be able to transform freely and ascend to Heaven with them.

The Nine Palaces Visualization Practice

Visualize each of the Nine Palaces according to its prescribed measurements. Begin by measuring inward three fen from the point between the eyebrows. There are the Yellow Gate and Purple Door on the left, and the Crimson Terrace and Green Chamber on the right. The other palaces are arranged in order as follows: the Heavenly Court Palace lies above the Bright Hall Palace on the left and is a female palace; the Bright Hall Palace lies one cun inward from between the eyebrows and is a male palace; the Supreme Truth Palace lies above the Grotto Chamber Palace on the left and is a female palace; the Grotto Chamber Palace lies two cun inward from between the eyebrows and is a male palace; the Mysterious Elixir Palace lies above the Dantian Numinous Pellet Palace and is a male palace; the Dantian Numinous Pellet Palace lies three cun inward from between the eyebrows and is a male palace; the Great Sovereign Palace lies above the Flowing Pearl Palace and is a female palace; the Flowing Pearl Palace lies one cun behind the Numinous Pellet Palace and is a male palace; the Jade Emperor Palace lies one cun behind the Flowing Pearl Palace and is a female palace.

When visualizing the Purple Door, its great deity is named Tranquility, with the courtesy name King of the Dharma. When visualizing the Green Chamber, its great deity is named Upright Heart, with the courtesy name Beginning Direction.

The spirit who guards the Inch of the Purple Portal is named Tranquility and styled King of the Law. The spirit who guards the Green Chamber is named Upright Heart and styled First Direction. Call each of their names three times, then pray:

“Within the Purple Portal and the Green Chamber dwell two great spirits. They hold flowing bells in their hands, and wind and clouds rise around them. They guard the Great Dao, preventing external evils from entering. May they make my thoughts communicate with the spirits and open the numinous gateways through which Qi flows within the body. May my comings and goings be safe and smooth, so that I may ascend the Nine Gates and meet the Nine Perfected Ones, as well as the supremely exalted Taishang.”

On the left side of the Palace of Bright Hall, the palace within the body that symbolizes the dwelling place of the spirits, is the Perfected Lord Bright Lad, named Dark Yang and styled Young Green. On the right is the Perfected Lady Bright, named Subtle Sound and styled Young Origin. At the center is Lord Bright Mirror, named Shining Essence and styled Fourfold Brightness. The three divine lords jointly govern the Palace of Bright Hall. They all wear green brocade robes, with four jade bells at their waists, and hold jade mirrors in their mouths. The mirrors and bells are made of red jade and are shaped like infants. Call the names of the three divine lords three times and click the teeth nine times; this will quiet the many demons and evils.

On the left side of the Palace of the Grotto Chamber is Master Wu Ying; on the right is Lord Bai Yuan; and in the center is the Yellow Elder Soul. These three perfected spirits jointly govern the Palace of the Grotto Chamber. This Way of the Flying Perfected Ones is recorded in the Scripture of Golden Splendor.

In the Dantian’s Mudball Palace, the palace associated with the practice of preserving spirits within the body, the Upper Prime Red Child is on the left, named Dark Congealed Heaven and styled First of the Three Primes. On the right is Lord Diqing, named Initiating and Binding Essence and styled Life in the Central Mystery. The two jointly govern the Dantian Palace. Guarding the Three Primes’ True Unity is an essential path to becoming an Earthly Perfected One, and a method of cultivation for ascending through the air in a dragon carriage.

The Palace of Flowing Pearls is home to the Flowing Pearl Perfected Spirit, as well as a woman from the sun and moon named Entwining Spiral and styled Hidden Truth. There is also a Scripture of Flowing Pearls, which records the Way of the Supreme Ultimate’s ministers and commanders of destiny.

In the Jade Emperor’s Palace dwell the Jade Essence Mother and the three Primordial Ladies, Purple Su, Yellow Su, and White Su. The Shangqing Divine Mother’s surname is Lian; her given name is Xian, and her courtesy name is Huangyan. She is nine cun and nine fen tall. She wears yellow robes and a plain spirit sash, wears her hair in a seven-tiered pearl-and-jade coiffure, and dons the Cap of Merit of the Boundless. She resides above the Most High, cultivating her dwelling in the Seven Palaces Office, the Five Spirits District, and the Dark Origin Quarter of the Taiji Pearl Palace. She also descends to govern the Jade Emperor’s Palace within the human body.

In the Celestial Court Palace dwells the Shangqing Perfected Lady. Her surname is Jue; her given name is Hui, and her courtesy name is Zhoulei. She is six cun and six fen tall. She wears a nine-colored sash made of blue, radiant brocade and embroidered frost-silk gauze, wears her hair in a jade-and-treasure coiffure resembling flying clouds, and dons the Cap of Merit of the Dark and Yellow. She resides above the Most High, cultivating her dwelling in the Hall of Illumination Office, the Nine Radiances District, and the Great Transformation Quarter of the Great Obscurity Palace on Mount Kunlun, the abode of the Most High. She also descends to govern the Celestial Court Palace within the human body.

In the Palace of Ultimate Perfection dwells the Imperial Consort of the Supreme Ultimate. Her surname is Xuan; her given name is Lingsheng, and her courtesy name is Boyuan. She is seven cun and seven fen tall. She wears dark silk robes and a sash embroidered with five-colored phoenix patterns, wears her hair in a seven-treasure coiffure of dark clouds, and dons the Cap of Merit of the Boundless. She resides above the Unseen, cultivating her dwelling in the Jade Chamber Office, the Three Elixirs District, and the Elixir Origin Quarter of the Supreme Mystery Palace of Great Clarity. She also descends to govern the Palace of Ultimate Perfection within the human body.

In the Great Sovereign Palace dwells the Empress of the Most High Lord. Her surname is Qian; her given name is Han Hai, and her courtesy name is He Yansheng. She is three cun and three fen tall. She wears a nine-colored sash of dark, radiant cloud-brocade and frost-silk gauze, adorned with patterns of the Seven Treasures and flying essences; wears her hair in a coiffure of ninefold dark jade essence, cascading like clouds; and dons the dark-yellow, boundless Three Treasures jade crown. She resides in the Elixir Essence Office, the Numinous Radiance District, and the Dark-Dark Quarter of the Boundless Perfected Palace in the Grotto of the Ninefold Mystery of Great Clarity. She also descends to govern the Great Sovereign Palace within the human body.

In this text, “your body” refers to the Dao practitioner’s own body. “Descends to govern the [named] palace within your body” means that these divine perfected beings also govern and protect the palace within the human body that bears the same name. Such descriptions of palaces within the body and the dwellings of divine perfected beings are part of Daoist practices of visualization and internal cultivation.

The practice of the “Way of the Four Palaces’ Female True One” (a method of cultivating by visualizing the palace deities within the body) holds a higher rank than that of the “Male True One.” This is a method secretly transmitted by Suling, representing the Yin Qi from which the primordial beginning of Heaven was generated. The palace where it resides is called the “Empress Consort’s Palace.” First knock the teeth together sixteen times, then pray:

“The Yin deity in Great Clarity is named Nüling. She manifests through transformation above the Nine Heavens, riding true Qi to conceal herself in the depths of the netherworld. Today is auspicious and the sky is clear; I report this to the Empress Consort.”

Knock the teeth together sixteen more times, then pray:

“The Yin deity in Great Clarity is named Nüling. She manifests through transformation above the Nine Heavens, riding true Qi to conceal herself in the depths of the netherworld. Today is auspicious and the sky is clear; I report the matter of purification to Highest Clarity, the pure celestial realm revered in Daoism. With focused attention and steady gaze, I perceive the divine form in all its detail. It returns to guard the palace chamber, filling it with the fragrant abundance of Jade Florescence Qi. Qi of the five colors shifts and flows, appearing in shades such as yellow, purple, and blue-green. Conveying the Qi of flying rosy clouds, I ascend to the Imperial Court.”

When the prayer is complete, knock the teeth together thirty-six times to conclude the rite.

The Mysterious Elixir Palace, a chamber within the body contemplated in the practice of inner deities, is inhabited by the True Lord Central Yellow Great One. His name is Guiying and his courtesy name is Huaxuan. He looks like an infant and sits within a golden bed and jade curtains. He wears brocade robes of purple and green and a Fire-Flowing Bell at his waist. The bell is red; its radiance and sound can reach a hundred thousand li. In his left hand he holds the handle of the Big Dipper, and with his right he governs the order of the Northern Pole.

In practice, first visualize the North Pole star. Purple Qi fills the palace and overflows the body, until the body and the purple Qi become one. Next, visualize the sun descending from the sky and entering the center of the purple Qi in the Mysterious Elixir Palace. Then visualize the True Lord Central Yellow Great One descending from the purple Qi of the North Pole and entering the center of the sun within your Mysterious Elixir Palace, where he sits. He breathes purple Qi from his mouth, filling the entire palace. Then visualize yourself ascending into the Mysterious Elixir Palace and sitting face to face with the True Lord Central Yellow Great One.

Next, in your mind, rise and bow again to the True Lord. Kneel before him and ask about the Way to cultivate immortality and long life. Visualize yourself swallowing the purple Qi forty times. Then visualize the Big Dipper, from which a red Qi as thick as a taut string descends into your Mysterious Elixir Palace. Afterward, visualize the True Lord Great One riding the sun with you into the path of red Qi, ascending into the bowl of the Big Dipper, where you lie at rest for a long time. After practicing in this way for eighteen years, you will be able to command Jade Boys and Jade Maidens, the immortal boys and girls who attend the deities. Then pray:

The Most High True Sovereign, the Central Yellow Purple Lord, is named Guiying and styled Huaxuan. He sits on a golden couch within a jade pavilion, wearing a purple embroidered brocade skirt, with a fire bell tied at his waist. He can cut down evil spirits and destroy the wicked. He holds a radiance like that of the stars, while sunlight shines at his neck. Sitting upright, he exhales, and I swallow this breath. He speaks with me, bringing me to rest peacefully within the Mysterious Elixir, the place where essence and Qi gather in internal alchemy. He nourishes my seven po souls with wine brewed from black millet and harmonizes and gently sustains my three hun souls. The spirits guard me, enabling me to ascend to immortality. The Five Viscera naturally flourish, and my face regains its fair, youthful appearance. I receive the books of Shangqing, the exalted realm of Daoist immortals, and become an imperial official in charge of fate, overseeing lifespans and registers of destiny. Whatever I wish or seek, fresh blessings come to meet me.

The true spirits of the head govern the nine heavens above and the Niwan, the divine chamber in the brain, below. The hundred spirits within the human body are all linked to the numinous Qi of Heaven. By visualizing and invoking these spirits over a long period, one can be borne up to Heaven.

The Lord Emperor’s name is Fenglingfan, and his courtesy name is Lichangling. He is also called Qiling and the Divine Elderly Pill. The hundred spirits within the human body are all linked to the numinous Qi of Heaven. By visualizing and invoking these spirits over a long period, one can be borne up to Heaven.

The Emperor Lord, ruler of the many gods within the body, is named Fengling Fan. His courtesy name is Lichang Ling. He is also called the Sevenfold Spirit and the Divine Elder. He resides in the Purple Chamber Palace of the Supreme Ultimate; within the human body, he presides over the Purple Chamber Palace in the head and leads all the body’s hundred gods. The Great One, the deity who governs life, is named Wuyou Shou. His courtesy name is Guihui Chang. He is also called Bright Radiance and Jipin.

The Left Lord Wu Ying, the Young Master, is named Xuanchong Shu. His courtesy name is Hefuzi. He is also called the Lord of the Primary Element and the Divine Young Master, and resides in the Cavern Chamber Palace. The Right Lord Bai Yuan of the Cavern Sun is named Yuling Biao. His courtesy name is Xuanyi Jue. He is also called Vermilion Essence and Qicheng, and resides in the Cavern Chamber Palace of the Six Directions. The Central Elder Lord of Fate is named Liming Chu. His courtesy name is Xuandu Qing. He is also called the Divine Ancestor and Numina Radiance, and also resides in the Cavern Chamber Palace of the Six Directions. The Lord of Fate, Lord Tao, is named Haidao Kang. His courtesy name is Hejing Yan. He is also called the King of Life and the Root of the Womb, and likewise resides in the Cavern Chamber Palace of the Six Directions.

The Emperor Lord governs transformation; the Great One governs life; Wu Ying governs Jing and Qi; Bai Yuan governs the hun and po souls; and Tao Kang governs the spirit. People have five registers of names and five tokens of authorization, all bestowed by the Emperor Lord and held by the five deities, each of whom is responsible for one of them. In accordance with a person’s allotted lifespan, they remove that person from the register of the dead and add their name to the register of the living.

During cultivation, visualize the five deities always present within the body, each holding a table of green jade. On each table are the five tokens and five registers belonging to that deity. Each token is one cun long and five fen wide; each register is five fen long and one cun wide. Then visualize the Lord of Fate holding a white jade tablet in his left hand and a brush of green mineral pigment in his right. On the white tablet listing the names of the dead, he crosses out your name, written in black ink; on the white tablet listing the names of the living, he records your name in green ink.

Also visualize your province, county, village, name, and age written clearly on the tokens and registers, with every character distinct. Each of the five deities lifts the tokens and registers on their table and carries them from the Palace of the Six Directions into the Purple Chamber Palace, presenting them before the Emperor Lord. The Emperor Lord then commands the Left Mysterious One, the Venerable Laozi, named Lin Xufu; the Right Threefold Prime Lord, Lao Jun Laozhang Shang; the Left Immortal of Orthodox Unity, Zhong Chengzi; and the Right Immortal of Orthodox Unity, Qu Wenzi, to take your tokens and registers to the Jade Clarity Grand Prime, the Most High Three Primes, the High Clarity Lords of the Mysterious Heights, and the palaces of the Nine Heavens. Grand Prime, Three Primes, and Mysterious Heights are all names for the palaces of the Most High Immortals.

The Method of Contemplating the Nine Palaces and Five Spirits

Within the nine heavens are nine palaces, each with its own deity, known as one of the “Nine Spirits.” It is said that the nine souls of the Heavenly Emperor transformed into nine kinds of Qi, which in turn transformed into the Nine Spirits. Each governs one palace, hence the name “Nine Palaces.”

Within the Palace of Great Clarity are Great Simplicity and Great Harmony; within the Grotto Chamber are the Bright Hall and the Crimson Palace. Together, these are called the “Six Storehouses.” The upper region is called the Heavenly Storehouse, and the lower region the Grotto Terrace. The term “Three and Five” has several interpretations, each referring to different locations. One interpretation identifies them as the three and five Imperial Lords within the Palace of Great Clarity. Another identifies them as the spirits in the Three Ones Dantian and the five spirits recorded in the talisman registers. The latter interpretation names them as the Great One, the Young Lord, White Prime, the Director of Destinies, and the Peach Lord. Together, they are called the “Three and Five.”

The three perfected spirits and the five spirits each have their own palaces. The three perfected spirits dwell in their respective palaces, while the five spirits go above to pay court to the Imperial Lord. At the Imperial Lord’s left stands the Elder Patriarch; at his right, the Lord Lao of Mysterious Unity. These spirit positions lie within the Limitless, and the foremost among those above the Nine Palaces is the True One.

The nine lordly spirits are called the souls of Heaven. They naturally attain perfection as True Sons and are also regarded as deities within the practitioner’s body. If practitioners can recognize and visualize the nine lordly spirits, and devote their thoughts to the three perfected spirits, their own spiritual awareness can move among the Three and Five and circulate through the Seven and Nine. In this way, the soul of the Heavenly Emperor will remain within them, while the Five Spirits carry out the talisman registers and circulate without end. Ultimately, they can ascend to Heaven in broad daylight and become immortals. Surely what they attain is more than merely long life and freedom from death!

Contemplating the Elder Sovereign Yuan Cheng

Contemplate the Elder Sovereign Yuan Cheng so that the soul of the Heavenly Emperor remains within you and the Five Spirits carry out the talisman registers and circulate without end. In this way, you can ultimately ascend to Heaven in broad daylight and become an immortal. Surely what you attain is more than merely long life and freedom from death!

Method for Contemplating the Elder Sovereign Yuan Cheng

On the night of the second or third day of each month, lie comfortably with your eyes closed and visualize the Central Emperor Lord in Taiji (the sacred realm at the center of the heavens). Then visualize Laozi Yuancheng on the Lord’s left: he wears blue robes and a white crown adorned with five blossoms, holds a vessel of Golden Elixir in his left hand, and a white banner in his right. Both divine beings are within Taiji.

Taiji has nine names: Highest Clarity, Taiji, Great Subtlety, Purple Chamber, Mysterious Terrace, Hall of the Emperor, Celestial Treasury, Yellow Palace, and Jade Capital of the Mysterious Metropolis. In general, about one inch below the crown of the head is the Taiji Palace. It is roughly one inch square and lies above the Palace of the Six Directions, where the spirit of the Great Unity of the Six Directions resides. One inch inward from between the eyebrows is the Bright Hall; two inches inward is the Grotto Chamber; three inches inward is the Dantian. North of the Bright Hall and south of the Grotto Chamber—that is, one inch above the space between the eyebrows—is the Palace of the Six Directions, roughly one inch square.

After visualizing these three divine beings, visualize your own hun and po souls transforming into a person identical to yourself and ascending into the Taiji Palace. The two Laozi figures then bestow upon him blue lingzhi and Golden Elixir. Visualize yourself eating the lingzhi and drinking the liquid in turn: the lingzhi is like a lotus flower, and the liquid is like fine wine. When you have finished eating and drinking, bow again before the Lord and say, “Today is auspicious and clear. The Lord is in the courtyard, bestowing upon me divine lingzhi and Golden Elixir and Jade Syrup. The two elders deliver me from the registers, and the Great One presents a memorial on my behalf, granting me long life and far-reaching vision, with a lifespan without end.”

Then visualize the Lord replying, “Fortunately, you have carried out the practice at the appointed time. Return on the second or third day of each month.” After completing the visualization, take the substance you have obtained according to the prescribed method. This practice is called “Receiving the Emperor’s Medicine.”

When visualizing Taiji, always enter through the space between the eyebrows. This space is called the Jade Gate of the Muddy Pellet, and is also known as the Yellow Gate of the Purple Chamber, guarded at one inch.

◎ Method for Visualizing the Lord

Usually, at noon on your birth-year day (the day whose Heavenly Stem and Earthly Branch correspond to your birth year), the first day of the first lunar month, or one of the six Xu days (the six Stem-Branch days with the Earthly Branch Xu), dress formally and enter a quiet chamber facing north. Bow twice, then recite the incantation:

Exalted August Emperor, Most High Jade Dawn, Elder of the August Heaven, Supreme Great Dao: I, your disciple, so-and-so, pray that the Emperor Lord grant me lasting health and peace, and let me dwell in the Purple Chamber Palace.

At night, when people have settled down, enter a quiet room. Lie flat on your back, close your eyes, face upward, and focus your thoughts on the great star at the center of the Northern Dipper’s Taiji. Bow twice to it, and recite:

Exalted August Emperor, Most High Jade Dawn, Elder of the August Heaven, Supreme Great Dao: I, your disciple, so-and-so, pray that the Emperor Lord grant me lasting health and peace, and let me dwell in the Purple Chamber Palace.

Next, visualize the great star at the center of the Northern Dipper’s Taiji, radiant with luminous essence and shining a true yellow. Imagine its luminous Qi descending to your eyes; draw it into your mouth and swallow thirty-seven times. Visualize Yellow Essence mingling with the luminous Qi, filling the Great Granary (the stomach), the Yellow Court (the dwelling place of spirits and Qi within the body), and the central and lower Dantian (the sites within the body where Qi gathers in Daoist internal alchemy practice). Let it reach as far as the Yin Chamber and Earth Gate (the hidden region in the lower body), then circulate throughout the body, carrying the breath to every part.

Then visualize five people in the Purple Chamber Palace, with cooking smoke transforming into the Five Emperors (the Celestial Emperors of the five directions). The Emperor Lord of the Celestial Sovereign sits upright in the center. Taiyi (a Daoist deity) comes forward and kneels before him, presenting the register of the disciple’s allotted lifespan; the Director of Destinies (the deity who governs longevity) stands behind. Visualize them removing and striking the disciple’s death register. The death register is written on black bamboo slips in white characters; the life register is written on white bamboo slips in green characters.

Visualize yourself seeing bamboo slips made of white jade and a brush made from azurite, a green mineral pigment. The Director of Destinies presents the white slips and green brush to the Emperor Lord, who faces south, bends over, and writes: “In such-and-such prefecture, township, and village, I, so-and-so, pray that my years of life be recorded on jade slips, that I may live long in the Highest Heaven, and that all I seek may be granted. May I become a Perfected and an Immortal, and may all who see me beneath heaven call me a Perfected. Taiyi and the Director of Destinies, protect the person of so-and-so. Let me flourish between the sun and moon, and live for a million years.”

Then visualize in your heart a single register slip, one inch long and five fen wide. Silently imagine these words written on it: “Born in the Highest Heaven; may all I seek be granted, and may I become a Perfected and an Immortal. May all who see me beneath heaven call me a Perfected. Taiyi and the Director of Destinies, protect the person of so-and-so. Let me flourish between the sun and moon, and live for a million years.”

Through cultivation, one may attain a lifespan of ten thousand years. One should also visualize a small slip used for recording one’s name in the register, one inch long and five fen wide, and clearly imagine the characters written on it.

Next, visualize the five figures Taiyi, Gongzi, Baiyuan, Siming, and Taojun rising from the Palace of the Six Directions into the Purple Chamber. Each carries a book and comes before the jade table. On the table lies a talisman for each of them, all blue-green in color. They present the talismans to the Thearch, who takes them one by one and hands them to the four Thearchs mentioned earlier, so that they may jointly carry out the transformation. The four Thearchs are named Diaoliangji, Changlaijue, Zhang’anxin, and Baochenghe; their courtesy names are Qingping, Nanhe, Xihua, and Beifa.

Visualize the four Thearchs reciting the five talismans together. When they have finished, they bestow the talismans upon the practitioner. The practitioner receives them, kneels before the Thearch, and swallows them one by one. Then visualize the four Thearchs rising from the empty sky toward the Three Heavens—the upper realm in Daoist teaching. As they depart, each admonishes the practitioner: “If you can often visualize and remember our names, you will avoid every kind of calamity and live forever. You are a child of the Highest One and a perfected being within the Three Origins. Now we have revised your entry in the register of destinies and caused the Five Talismans to enter your body. Thus you will endure between Heaven and Earth and in time become an immortal spirit.”

When cultivating in spring, visualize the Thearch Qingping, and imagine him offering you one sheng of blue immortal liquid in a blue jade bowl. Then drink it. Once you have finished, the four Thearchs ascend to Heaven together. When cultivating in summer, visualize the Thearch Nanhe; follow the same pattern in the other seasons.

◎ Method for Visualizing the Mysterious One, Laozi

Next, visualize an immortal named Laozi of the Mysterious One to the Emperor Lord’s left. He wears purple robes and a dragon crown. To the Emperor Lord’s right is an immortal named Lord of the Three Purities, dressed in brocade robes and wearing a tiger crown. The dragon and tiger crowns resemble the far-travel crowns worn in the human world, decorated with dragon and tiger designs. Laozi of the Mysterious One is named Lin Xufu, with the courtesy name Lingshi Dao; the Lord of the Three Purities is named Lao Zhangshang, with the courtesy name Shensheng Dao. Behind the two Lords follow the immortals of Orthodox Unity (Zhengyi). To their left is the immortal Zhong Chengzi, also called Dibin, with the courtesy name Sihua; to their right is the immortal Qu Wenzi, also called Guangjian, with the courtesy name Linghe. Their robes and crowns resemble those of the two Lords.

◎ The Method for Visualizing the Director of Destinies

Also visualize the Director of Destinies descending into the Six Directions and then proceeding to the Palace of the Great One. To the Director’s right is the immortal Qu Wenzi, also called Guangjian, with the courtesy name Linghe. His robes and crown resemble those of the two Lords.

◎ The Method for Visualizing the Director of Destinies

Next, visualize Siming, the deity who governs human lifespans and registers of destiny, descending into the Six Directions—the four quarters above and below. He goes to the Palace of Taiyi and becomes one with Taiyi. Taiyi then petitions the Imperial Lord, asking him to grant you your talismanic register: the talismans and name-register that record your allotted years and confer protection.

Taiyi reports to the Imperial Lord: “The talismanic register has been issued, and Siming has become one with me. The Four Emperors have bestowed sweet sacrificial wine, and the High God has recorded his register of life. I respectfully ask permission to enter his name in the Register of Life, set down his name-register, and then hand it to the Two Venerable Lords.” The Imperial Lord suddenly takes your register of destiny from his robe and gives it to the Left Laozi; then he takes out five talismans from his robe and gives them to the Right Venerable Lord.

The Two Venerable Lords receive the talismanic register and say to the Imperial Lord: “So-and-so’s register of life has been settled; he may endure forever in the world. The Emperor’s five talismans of the Five Phases have been reported to the Palace of Great Simplicity.” The Two Venerable Lords then command the two Zhengyi immortals, Zhong Chengzi and Qu Wenzi, to carry so-and-so’s register of destiny and five talismans and present them to the lords of Jade Clarity, Great Simplicity, the Most High, the Three Origins, Highest Clarity, and High Mystery. They are also to proclaim in the palaces of the Nine Heavens that the Imperial Lord has established so-and-so’s register of life, enabling him to become an immortal and granting him the title “True Worthy.” The Two Venerable Lords issue their command, and all the gods are likewise ordered to record it in their registers.

The two immortals carry the talismanic register and announce this command to the palaces of the Nine Heavens. After a long while, all the matters are complete. Next, visualize Siming and Taiyi separating their forms, each transforming into a person, and together roaming the Great Clarity—the celestial realm—to inspect the hundred deities who govern the whole body. After the hundred deities have completed their inspection from top to bottom, each of the two gods returns to his own palace. This visualization ritual is called “The Way of the Great Transformation of the Hundred Gods, the Primordial Destiny, and the Imperial Lord.” The moment the Five Emperors establish the register of destiny is also the moment when the Two Venerable Lords determine the register of life.

Fascicle 44: The Section on Visualization, Part Three

The Hidden Book of the Great Cinnabar of the Imperial Lord Taiyi (also known as The Separate Instructions of Taiyi)

To cultivate the Dao without visualizing Taiyi is like seeing without two eyes; to visualize without Taiyi is like having, in one’s chest…

To study Daoist methods without cultivating Taiyi, the primordial unity of Qi that governs the gods and the foundation of life, is like trying to see without both eyes. To practice visualization without keeping to Taiyi is like having no internal organs in the chest and abdomen. To direct the spirit without Taiyi is like walking without limbs. To establish oneself and live in the world without Taiyi is like a corpse lying rigid and breathless. This is the purpose of this scripture. Taiyi opens the way to all the gods and gives rise to the souls and bodily fluids. Though there are countless paths of Daoist cultivation, all must take Taiyi as their foundation in order to establish oneself. To study the Dao on one’s own, without a teacher’s lineage, is only to waste one’s effort. This text now presents another branch of the scripture’s teachings, excerpting its outer essentials. Since it does not yet address the hidden and mysterious depths or include all the secret instructions, it is called Separate Instructions on Taiyi.

Some of its contents can be explored, allowing beginners to gain insight and, upon entering the path, suddenly open their understanding of its profound source. These separate instructions will circulate among students to some degree, so they may draw their own understanding from more accessible signs. As for the hidden inner structure, its correspondence with the myriad wondrous paths, the gathering of true spirits, and the blending of the storehouse of spiritual nature; as for the radiance of divine manifestations as they transform, and their splendor beyond the realm of creation—bright as a full, round sun yet still as the Great Void; as for the deep Qi rising and forming clouds in the hollow, and focused spirit and visualization continuing as if through a thousand years of unbroken night: these may indeed be called subtle and profound. The principles of Taiyi’s transformations are fully explored in this scripture, while the specific methods of cultivation are set out in detail in scriptures of the Dongxuan Cavern.

A person receives life through the Heavenly Soul, and takes shape as the primordial spirit—the spiritual nature at the source of life—congeals. One moves within the Nine Qi, receives Taiyi and thereby establishes one’s life, and opens the Three Passages, the three apertures or pathways in the body associated with cultivation. One gathers spirit and settles one’s thoughts, as if through a thousand years of unbroken night. These may indeed be called subtle and profound. The principles of Taiyi’s transformations are fully explored in this scripture, while the specific methods of cultivation are set out in detail in scriptures of the Dongxuan Cavern.

Human beings receive life from the Celestial Soul, the soul bestowed by Heaven, and take shape through the coalescence of Original Spirit, the primordial spirituality. They come into being through the circulation of the Nine Qi, the nine primordial energies that constitute life, and inherit the mandate of life from the Great One, the source of the cosmos. The human body opens three pathways within itself and gathers spirit in the Hidden Palace, the profound sanctuary within the body. Thus, the Mysterious Fluid circulates layer upon layer, while bodily fluids spread throughout the body and nourish it. The sun and moon illuminate the body’s Six Emptinesses, the empty spaces above, below, and in the four directions; the mouth and eyes exercise their wondrous functions. Like clouds moving and rain falling, their De may be compared to that of Heaven and Earth.

Within the womb, primordial Qi unites, and the Five Causes, the five factors that bring life into being, take form. In this way, the Way of human life is established. The Five Causes are therefore the Five Spirits, the five spiritual powers; the Three Pathways are the Three True Ones, the three perfected deities within the body. The Five Spirits are Heaven’s soul, and the Three True Ones are Heaven’s Dao. The Nine Qi are Heaven’s womb, and the Great One is Heaven’s source. The sun and moon are Heaven’s eyes; the Mysterious Fluid is Heaven’s nourishment. The Six Emptinesses are Heaven’s light, and the Hidden Palace is Heaven’s sanctuary. The divine instrument is Heaven’s creation, while Original Spirit is the manifestation of the Sovereign Lord’s transformations.

The Nine Qi spoken of here are formed by the intermingling transformations of the Sovereign Lord; through further transformation, they give rise to Heaven’s light.

Qi is the fundamental force that changes through its mingling with the Divine Sovereign, the deity who governs primordial Qi. It transforms and gives rise to nine kinds of Qi, known as the “Nine Palaces.” The Qi of the Nine Palaces mingle and transform with one another, ultimately returning to unity. If you wish to cultivate yourself and seek long life, you should trace life back to its source. The roots of life are the Primordial Father, source of the Qi of life, and the Mysterious Mother, source of the Jing of life. The Primordial Father governs Qi, nurturing and regulating the Divine Sovereign’s innate workings; the Mysterious Mother governs Jing, transforming and congealing it to form the embryo. Jing and Qi bring one another to completion, like Yin and Yang generating each other, clouds moving and rain falling. In this way, you become one with the Dao.

The numbers of the formless and nameless Dao begin with “three and five”; the body you first receive is formed from “seven and nine.” When these patterns of number are complete, your body takes shape and reaches harmony. “Three, five, seven, and nine” are unfathomably deep, and symbolize what precedes the manifestation of the Divine Sovereign. Practitioners should follow the Divine Sovereign’s example in carrying out the work of the Celestial Emperor, transforming the nine Qi into numinous Qi. When the work is complete, the human body is perfected, and form and divine awareness become one. When Shen departs, a person dies; when Shen remains within the body, a person lives.

Thus, the Three Primordials—the fundamental primordial Qi of Heaven, Earth, and humanity—are the beginning of the Dao; the Divine Sovereign is the root of the Dao; the Great One, the primordial Qi or divine presence that governs all things, is the Dao’s transformation; the Nine Heavens are the Dao’s divinity; the Nine Palaces are the Dao’s abode; and the Mysterious Elixir, the subtle fluid spoken of in cultivation, is the Dao’s liquid essence. After three years of cultivation, you will be able to perceive the Three Fields within the body—the upper, middle, and lower Dantian—and advance to the realm of the immortals. By day, bring body and mind into accord with the Six Directions, above and below and the four quarters; by night, guard the Muddy Pellet, the upper Dantian in the head. Keep the embryonic Jing secure, and sustain your intent with unflagging diligence. Later students should take this as the reason for their practice.

Only those who have read this scripture may be taught the principles of the Nine Qi pouring into the body and the Great One setting Shen in motion. Since you have been granted human form, your body also embodies these principles. Without celestial credentials such as the Great One’s Numinous Tablet, the Golden Names of the Three Primordials, the Director of Fate’s Hidden Talisman, and the Purple Register of the Five Elders, even if you were born receiving Heaven’s Qi, you could neither hear nor understand the ultimate Dao.

If you lack the credentials for cultivation—such as the Mysterious Palace’s Purple Document, the August Sovereign’s Precious Name, the Great One’s Jade Register, Donghua’s Hidden Diagram, the Three Primordials’ Inscription of the Spirit, and the Great Emperor’s Joining of Souls—then even if you have received your nature from Heaven and happen to hear the ultimate Dao, you will find it difficult to practice it truly. Even if you practice, it will be difficult to persevere; even if you persevere, your resolve will not be firm enough; even if it is firm, it will be difficult to remain single-minded; and even if you are single-minded, it will be difficult to attain complete understanding. At most, you may live in seclusion on the Five Sacred Mountains and set out on the path to enduring life. You will not reach the state of transcending the heavens through the Eight Radiances, riding the clouds and driving the sun, soaring through the void, and leaping into the Great Nonbeing.

Without the Jade Terrace Feather Register—a talismanic document that grants access to the higher realms of the immortals—even devoted practice cannot bring you to full understanding. At most, you may withdraw to live among the Five Sacred Mountains and cultivate the Way of Constant Life. You cannot, however, attain the state of soaring beyond the heavens amid the Eight Radiances, riding clouds and harnessing the sun, taking flight on feathered wings, and leaping into the Great Void.

Without secret registers such as the Jade Terrace Feather Register, the Five Commanderies of Flowing Clouds, the Golden Pavilion of the Great One, the Hidden Registers of the Five Sovereigns, the Seven Talismans of the Later Sage, the Stone Casket of the Empty Mountain, the Plain Writ of the Cinnabar Terrace, the Jade Itinerary of the Dark Emperor, the Embryonic Diagram of the Heavenly Mother, the Complete Name of the Most High, the Beautiful Radiance that Preserves the True, and the Luminous Refinement that Drives the Spirit, you cannot behold the Scripture of the Mysterious Cavern of Truth or witness the transformations of the Spirit Emperor One. You cannot hear the chants of the Divine Wisdom that Dispels Demons, the verses of the Eight Su in the Hidden Book of the Most High, or the teachings on Golden Truth and Jade Light and the Seven Primordial Powers of Vast Descent in the Thirty-Nine Chapters of the Great Cavern Scripture of Truth.

In cultivation, visualize the Three Origins and guard the Primordial One. Focus your thoughts on the Cavern Chamber—the divine chamber within the body—and meet with the Emperor Lords. Then the Nine Numina will come into being within your form. They assist your divine spirits, enabling you to become an immortal perfected being, preserve long life, and stabilize your Embryonic Soul, the primordial spirit received before birth. The five spirits—White Prime, Ying Without, Peach Health, the Director of Destinies, and the Great One—unite as one and bear the registers of names and talismans. Each of the five spirits has its own charge; together, they form nine transformations, through which the Three and Five transform into one another and the body changes accordingly. Thus the perfected spirits of the Three Palaces can stand guard, numinous energy can nourish every part of the body, and the Emperor Lord’s precious register can protect it, so that one’s allotted destiny will not be overturned.

In each of the Nine Heavens there is a palace, and within each palace dwells a spirit. These are the Nine Souls of the Celestial Emperor. They transform into the Nine Qi, then into the nine…

Each deity governs a palace of their own, and for this reason they are called the “Nine Palaces.” Within the Great Clarity are Great Simplicity and Great Harmony; within the Grotto Chamber are the Bright Hall and the Crimson Palace. Together, these are called the “Six Abodes.” The upper realm is called the Celestial Abode, and the lower realm the Grotto Terrace.

The name “Three and Five” refers to different places and contents, depending on the interpretation. One account says that within the Great Clarity dwell three Five Emperors. Another takes it to mean the “Three Ones of the Dantian,” the three Dantian energy centers within the body associated with cultivation. Their deities are further divided into five: the deity of talismans and registers, Taiyi, the Young Lord, Baiyuan, Siming, and Lord Taokang. Together, these are called the “Three and Five.”

The three perfected deities each dwell in their own palace. The five deities attend the Emperor above; to the left is the Elder Patriarch, and to the right the Venerable Lord of Mysterious Unity. Together, these are the “Nine Lords” spoken of in the Limitless. The one who dwells highest is the “True One.”

The Nine Lords are the souls of Heaven, naturally transformed into perfected beings and made the deities of the cultivator. If the cultivator focuses on contemplating the Nine Lords and deeply reflects on the three perfected deities, they can unite with these deities, moving back and forth through the Three and Five and making repeated circuits within the Seven and Nine. This kind of inner visualization is a Daoist practice of contemplating the deities and palaces within the body. In this way, the soul of the Celestial Emperor can remain within the cultivator, while the five deities each perform their duties according to their registers, in an endless cycle. Through sustained cultivation, one will ultimately ascend to Heaven in broad daylight. Surely what is gained is more than mere immortality.

The Divine Lord (a revered deity in Daoism) harmonizes Yin-Yang and moves through the cycles of change, encompassing numbers such as “three and five.” The Great One (the source of the cosmos or its sovereign deity) transforms in myriad ways, ultimately resolving into “seven and nine,” which together make twenty-four. There are twenty-four solar terms in Heaven, and above Qi there is also generation and transformation. Practitioners who follow these changes can become perfected beings. Perfected beings, too, receive this transformative Qi, and so the body contains twenty-four spirits. Each spirit has many attendants and can ride clouds and chariots, traveling through the heavens and earth in the eight directions.

If you can focus your mind on these spirits, keep them clearly in memory, and attend to them without neglect, you can escape death and seek life, ascending beyond to the worlds of the ten directions. In this way, the spirit becomes settled and the flow of Qi unobstructed; above, you communicate with Heaven, pass beyond the Earth Gate and through the Heaven Gate, and withdraw into stillness in the four directions. The Seven Stars take their places, your body flies through palaces in the clouds, the sun and moon take root within you, you guard your essence, precious as gold and jade, and command the spirits. Who is the immortal king who has attained the Way? I have already become a perfected being. This is the Way of “concealed preservation”: a method of cultivation through visualizing and inwardly attending to the spirits. The relevant instructions are found in the Precious Scroll of the Supreme Emperor at the Center. Since you have received this method, you must not pass it on casually. You must swear an oath and carefully examine the prospective recipient before revealing it.

At midnight, when Yang Qi first begins to rise, or at cockcrow, lie on your back, close your eyes, and breathe softly and slowly. Visualize the sun emerging from your left eye and the moon from your right, each nine inches in diameter, positioned above the eyes between the ears. This is called the “High Window of the Six Directions.” Let the light of the sun and moon illuminate your whole body. Let it penetrate inward through the Muddy Pellet (the seat of the spirits at the crown of the head), then shine into the five viscera and the stomach and intestines. See the inner landscape of your body clearly, so that inside and outside become transparent and your whole body merges with the radiance of the sun and moon. After a while, the visualization is complete. Then knock your teeth together nine times, swallow the saliva nine times, and recite softly:

Supreme Mysterious One (the highest, most subtle source), the Nine Stars breathe forth their essence. Three, five, and seven alternate in transformation, penetrating the deepest darkness. The divine light of the sun and moon shines down upon the Spirit Court (the seat of the spirits in the head), illuminates the Six Directions (above, below, and the four quarters), and settles the Great One in the Yellow Court (the central place of cultivation within the body). The Divine Lord bestows commands and talismanic slips; the golden writ shall never be destroyed. The Five Elders (revered deities of the five directions) uphold the talismanic mandate, and Heaven and Earth give their assent together. May I be made deathless and attain the true spirit; may all evil forces that obstruct me be driven back, and calamities be dispelled and brought to rest. May I ascend to court before the Celestial Emperor, grow young again, and return to infancy. The Great Emperor has already issued his decree; may all ghosts respectfully heed it.

After reciting the incantation, open your eyes. This is called “Refining the Roots with the Sun and Moon.” It means using the sun, moon, and Three Lights—the radiance of the sun, moon, and stars—to correct misfortune and bring calamities to an end. The practitioner attends before the Celestial Emperor, a revered deity of the heavenly realm, and in this way returns to youth. The Great Emperor has already issued his decree, and all ghosts will respectfully obey.

Open your eyes after reciting the incantation; this, too, is called “Refining the Roots with the Sun and Moon.” The practitioner uses the Three Lights to set the hun and po souls in order, thereby controlling the myriad spirits and driving away invading ghostly Qi. This enables one to attain long life and immortality. Perform this visualization every night.

Next, visualize the left eye as the sun and the right eye as the moon. Let them meet at the Spirit Court, a visualization point in the head, then rise into the Bright Hall, another visualization point within the head. There they transform into a body of Yellow Essence, which then flows into the mouth. Swallow it nine times to nourish Taiyi, the primordial spirit in Daoism. Ordinarily, perform this visualization when your Qi is rising. When you have finished, softly recite the invocation:

“Supreme essences of the sun and moon, yellow water and moonlight, I invite Taiyi to come and drink. May divine radiance spread high and wide. Grant me long life, that I may endure with Heaven and Earth.”

After reciting it, practice once every five days.

The area above the tongue is called the Spirit Court. After completing the visualization of the sun and moon, move the tongue gently and sense purple-gold Yellow Springs welling up from it, flowing upward into the Bright Hall. This is called the “Libation of Yellow Essence,” the sweet dew formed from Yellow Essence. During the visualization, keep your eyes closed and clear your mind of distracting thoughts. Ordinarily, on the night of the first day of each month, when Qi is rising, lie down and, with your eyes closed, gaze upward in visualization. See twenty-four stars appear in your mind, each about one inch in size and linked to the others. Then visualize a person within each star: twenty-four people in all, shaped like newborn infants and wearing no clothes.

Next, the twenty-four stars descend from the emptiness of the sky and circle your body three times. Then swallow them into your mouth, twenty-four times in all. With each swallow, feel that you are swallowing one star, which travels directly from your mouth to your navel. The navel is called the “Palace of Receiving Life.” Then visualize the starlight illuminating the inside of your abdomen, making the Five Viscera clearly visible. The starlight transforms into twenty-four perfected beings, who together exhale yellow Qi. Like mist, it fills the navel, dense and radiant, illuminating the inside and outside of the body. After a little while, softly recite the invocation:

The twenty-four Perfected Spirits (deities who guard the human body) return to the Yellow Court, the place within the body where spirits are enshrined, and exhale yellow qi. The vital essences of the twenty-four stars pour into my Gate of Destiny, the vital juncture within the body. From this, the hundred spirits receive numinous energy, strengthening my bones and calming my hun and po souls. In this way, what is within and without becomes clear and unobstructed. After a while, softly recite the incantation:

“The twenty-four Perfected Spirits return to the Yellow Court and exhale yellow qi; the vital essences of the twenty-four stars pour into my Gate of Destiny. The hundred spirits receive numinous energy, strengthening my bones and calming my hun and po souls. The Five Viscera receive the protection of talismanic commands, and Heaven and Earth respond to one another.”

After reciting this, the practice is called “True Qi.” Bringing True Qi into the body and keeping it at the Gate of Destiny can ward off calamities and illnesses caused by the hundred ghosts, enabling one to live forever.

The qi of Great Origin mingles and takes the form of “One Numen.” The Son Born of Emptiness is revered as the Lord on High. He also resides in the Muddy Pellet, the place within the head where spirits are enshrined, as the exalted sovereign of the Three Ones. The exalted sovereign is the Son Born of Emptiness; these three together are called the Three Sovereigns.

The Great One, one of Daoism’s supreme deities, is born from the Empty Cavern and transforms in the eight directions. He manifests among the Three Sovereigns and gathers at the place that commands the myriad spirits. All exalted deities between Heaven and Earth depend on the Great One to operate on their own. Without the Great One, the Numinous Sovereign cannot set its mysterious numinous qi in motion; without the Great One, the Exalted Sovereign cannot dwell securely in its own palace. Thus the spirit of the Great One works together with the Five Spirits and joins with the Two Sovereigns. The sovereign’s rank is supremely exalted, like that of the August Emperor of Heaven.

The exalted form possesses nine hun souls, while the po souls arise from the qi of Three and Five. These powers converge and coalesce to form the Sovereign Lord. The Sovereign Lord is thereby born, receiving the upper qi that is mysterious and centered. It comes into being as the qi of Three and Five separates, combines, and mingles.

Thus, the Celestial Emperor was born beyond the Limitless, amid the emergence of the void. He dwells in the Taiqing realm, while his seat of government is established in the Purple Tenuity Palace of Jade Clarity Qi. Five-colored radiance shines from his body. Above his head are nine canopies; in front, a passage opens to the Mud Pill (a site of cultivation in the head), and behind, the Dark Gate opens. He looks down over the Six Directions and reaches upward to the purple clouds. The hundred spirits circle around him as guards, and elevated flying galleries connect with one another. Within the palace are jade halls and red steps, and inside are golden chambers where the Great Perfected (a deity of the highest perfected rank) resides. For this reason, he is called the Celestial Emperor.

The Celestial Emperor came into being through the void and dwells within the Limitless. He wears robes of five-colored pearls and a morning crown of nine virtues, and governs Heaven and Earth. At times he rides a flying dragon, driving it through the air with six reins and reaching in all nine directions. He is the vital essence that arose naturally, and the sovereign among all the Perfected. Those who cultivate the Dao can become immortal kings by regularly visualizing him and reciting his name.

Within the Taiji (Supreme Ultimate) are nine names: first, Taiqing; second, Taiji; third, Taiwei; fourth, Purple Chamber; fifth, Mysterious Terrace; sixth, Imperial Hall; seventh, Heavenly Treasury; eighth, Yellow Palace; and ninth, Jade Capital, the Mysterious Metropolis. In broad terms, about one inch below the crown of the head is the Taiji Palace. Its chambers are about one inch in size, and it lies above the Palace of the Six Directions. The Palace of the Six Directions is where the spirit Taiyi dwells. It is north of the Bright Hall (a palace in the head) and south of the Grotto Chamber—that is, one inch above the space between the eyebrows.

The Lord Emperor governs transformation; Taiyi governs life; the Director of Destiny governs longevity; Wuying governs vital energy; Baiyuan governs the soul; and Taokang governs the spirits. A person has five registers and five talismans, received from the Lord Emperor and kept by five spirits, each of whom oversees one item. Together they watch over a person’s original destiny, freeing them from death and guiding them toward long life. Without Taiyi overseeing this work, nothing could live.

Taiyi is the vital essence that nurtures life in the womb and the power that governs transformation. A person’s hun and po souls arise through the transformation of the fetal spirit, while the Qi of life comes from the womb chamber, the place where the womb is situated. Taiyi joins with the Lord Emperor, mingling and transforming to form the human body. Thus the spirit of Taiyi is the spirit of life and the mother of life, while the Lord Emperor is the exalted father of life.

Taiyi is named “Wuyou Shou,” styled “Gui Hui Chang,” and also known as “Xie Ming” and “Ji Pin.” These are the true names transmitted in the Scripture of Inner Treasures of the Three Origins and Cavern Mystery. The names given in works such as the Outer Instructions and Miscellaneous Notes are not genuine. These names must not be disclosed to others. Practitioners who learn them for themselves can attain long life and immortality, avoid calamities, commune with the spirits, and bring the Jade Maiden to descend.

Every night, one should visualize Taiyi within oneself in the Palace of the Six Directions, where the divine Qi corresponding to the Six Directions resides in the human body. One may also visualize Taiyi at one’s left and right. Whether sitting or lying down, and whatever direction one faces, Taiyi may be visualized as present everywhere. Visualization should be done at a time of rising Qi, a suitable hour for contemplation. When finished, recite the incantation:

Taiyi’s vital essence rises from the Great Purity, the Daoist realm of serene transcendence. The hun and po souls receive its transformative nurture, and thus the body and its shadow gain spiritual power. Taiyi governs the myriad spirits and restrains the Three Yangs, the divine Qi associated with the body’s Yang energy. The Lord Emperor’s mysterious cloud Qi brings all the perfected beings together in auspicious prosperity; within, it settles the vital essence, and without, it dispels calamity. It removes one’s name from the register of the dead and prolongs one’s life.

Clothing and appearance continually change with age. Taiyi governs the Six Directions, moving through the Crimson Palace, the dwelling place of the heart spirit; it descends to the Cavern Gate and rises to the Mysterious Land. It brings the Qi of the Three and Five into harmony, rests and roams in the Celestial Capital, draws in the essence of the sun and moon, and transforms Yin-Yang, male and female. It governs the registers of talismans and of life for practitioners, oversees conception and gestation in the womb as well as life, death, and longevity, and protects and supports practitioners.

When visualizing Taiyi, you should make Taiyi’s form exactly like your own, with the same clothes as you wear. Therefore, you should regularly fast and cleanse yourself and put your appearance in order, in preparation for meeting Taiyi. You must not borrow items of clothing from people whose Qi is different from yours; be careful about matters of this kind. Since you cannot abstain from food through ingestion practices (Daoist methods of nourishing and cultivating the body), nor devote yourself to contemplating and studying the true Dao, you should reduce your consumption of meat and mixed foods with strong, rank, or unclean odors, and completely give up pungent and spicy vegetables. If you can do this, you may be able to prolong your life.

The Young Lord Wuying is the principal deity who gathers Jing and Qi and strengthens the spirit. He is also the deity of the primordial Qi endowed by the Three Primal Forces—the upper, middle, and lower. Jing and Qi are formed through the condensation of Heaven’s essence, and Jing in turn returns to the three Qi. Thus, the Young Lord Wuying is always in charge of the talismanic mandate of the spirit. His name is Xuanchong Shu; his courtesy name is Hefuzi. He is also known as Lord Elemental and the Divine Young Lord, and often dwells in the Upper Clear realm above the Jade Chamber. Visualize him every night, and afterward recite this incantation:

Supreme Jade Perfected One, imperial essences joined together;

the vital Qi of the Three Primal Forces, the purple stars of Great Mystery;

the Nine Heavens shine forth in splendor, the Five Blossoms give birth to mist.

Within the Yellow Tower and Golden Chamber dwells a Great Spirit.

He clasps his hands firmly and holds the flowing bells; upon his head rests an ornate crown.

A purple canopy turns in the swirling wind; his dragon robe bears tiger patterns.

His appearance is that of an infant; the Four Spirits are harmoniously united within him.

He emerges from the Cinnabar and enters the Void, joining his form to the Imperial Lord.

He calls forth Yin and summons Yang; the Way of Heaven is truly present.

His name is Xuanyuan Shu; he is titled Lord Wuying.

He moves through the Nine Ways and transforms, dispersing through the Five Constants.

He gathers Jing and gives life to me, so that I may endure with the Dao.

This incantation praises the sacred form and functions of Lord Wuying. He dwells within the Yellow Tower and Golden Chamber, wears an ornate crown and robes patterned with dragons and tigers, and can harmonize Yin and Yang and govern Jing and Qi, enabling the practitioner to gain vitality and endure with the Dao.

Baiyuan Jun is sometimes also called Dongfang Jun. He governs the gathering and regulation of the Qi of the hun and po souls, and commands the spirit that oversees the numinous fluids. The hun and po souls arise in the Palace of the Nine Numinous Ones, while the spirit fluids move through the truth of the Three Qi. Thus, the divine lord who commands them is called Baiyuan Dongyang Jun, who holds the talismanic decrees concerning the hun and po souls. Baiyuan Jun’s personal name is Yuling Biao, his courtesy name is Xuanyi Jue, and he is also known as Zhujing and Qicheng. He dwells within the Jade Hall of Highest Clarity.

Each night, after circulating the spirit fluids and completing visualization, recite this incantation:

Supreme spirit essence, you dwell in the Nine Palaces of Highest Clarity. The Three Qi congeal and transform, rightly stationed at the spirit gate. You wear a dragon robe and gird yourself with a tiger belt, aiding life and bringing the hun and po souls back. A jade register hangs at your waist, and upon your head rests a crown adorned with the blossoms of Yellow Dawn. You hold the registers of names and Fulu, and with each breath mingle with primordial Qi. Your name is Yuling; your title is Baiyuan. Come travel with me, ascending to Yang Pass and roaming through the Nine Clarities and Six Directions. Firmly preserve the essence fluids and return them to the Upper Origin in the Muddy Pellet. May the assembled spirits support and guard them, each keeping watch over its treasured palace. Once your charge is complete, return and dwell in the Yellow Chamber.

The Central Lord of Destiny is sometimes also called the Elder who Regulates Destiny. He governs the destiny assigned to a person at birth, as well as the registers that record the length of a person’s life. Taiyi brings about the transformation of the hun and po souls, and the talismanic decrees are arranged accordingly. The Lord of Destiny brings the primordial Qi together and attunes it to the hun and po souls. The divine Lord of Destiny, an imperial lord, oversees a person’s lifespan and holds the limits that determine its length. He must therefore accord with Taiyi and act in accordance with the talismanic registers; this is why he is called “Elder.”

This deity’s name is Limingchu, his courtesy name is Xuanduqing, and he is also called Shenzong and Linghua. By day, he dwells in the Palace of the Utmost Hidden and travels through the Yin Chambers, entering and leaving through the two gates of the spirit chamber. By night, he dwells in the Earth Gate of the Dark Chamber, on the level beneath the Hidden Palace and above the Palace of the Six Directions. Here, “Yin Chambers” refers to the two nostrils. When the Deity of Fate, who governs human lifespans and registers of destiny, enters or leaves, he should pass through the nostrils, not the space between the eyebrows. At night he dwells in the Dark Chamber, that is, within a man’s penis; “Earth Gate” refers to the scrotum. When a woman visualizes him, she should place him within the vaginal opening, at the Northern Pole. Each night, practice this visualization (focusing the mind on the image), then recite:

“The soul of the August One transforms into nine names and merges with the Three True Ones, manifesting divine radiance in the Imperial Court. Within the Dark Chamber’s hidden gate dwells the celestial numen, moving through the seven cycles and gathering the power of all the gods. He holds counting rods and an abacus: he is the numinous essence of the Deity of Fate. He wears a dragon robe and tiger skirt, and a headdress adorned with the Seven Stars. He is always within my body, calming and protecting my form. He is called the Elder, and his name is Li Hecheng. He holds counting rods and an abacus: he is the numinous essence of the Deity of Fate. He wears a dragon robe and tiger skirt, and a headdress adorned with the Seven Stars. He is always within my body, calming and protecting my form. He is called the Elder, and his name is Liming.

“Above, he communicates with the talismanic decrees, enabling me to attain long life. The Three Origins and Six Offices, and every aperture and passage, are harmonized and unobstructed. He commands and guides numinous Qi, making it join with me. Riding a dragon wheel that turns and circles, together we ascend to the Great Clarity, the highest celestial realm. We shine with the radiance of the sun and moon; in the deep and mysterious realm, my lifespan is inscribed in the green register, until Heaven and Earth collapse.”

The Peach Lord of the Gate of Life, the deity who governs the Gate of Life and draws in the Qi received at birth, oversees the Qi of life and commands the original primordial Qi. When Jing and Qi return to Shen, they can turn white into green. When Yin and Yang accord with the proper measure, life is established and begins in the hidden realm. Heaven and Earth depend on this to receive primordial Qi; it is the wondrous root of Yin and Yang. The Peach Lord’s Qi governs the treasures of the Golden Gate and Jade Pass—the portals of the Gate of Life—and the portals of the chambers.

Thus, the Great One (a revered Daoist deity) can make divine light turn back and shine inward, while the Lord Emperor can bring the hun and po souls together. “Turning back the radiance” means bringing all things into accord with the Qi of primordial chaos, thereby giving rise to manifold transformations. “Joining the souls” means that seminal fluid transforms and generates life. When Jing and Qi first begin to change, the Peach Lord sets the process in motion, bringing forth the distinct signs of male and female. The Peach Lord is named Haidaokang, styled Hejingyan; he is also called the King of Life, or the Root of the Womb.

By day, the Peach Lord dwells within the Five Cities of the Golden Gate—that is, in the palace of the Gate of Life in the navel, the lower Dantian (the cultivation site below the navel). By night, he dwells within the Six Directions, to the right of the Great One. Each night, after visualizing the Peach Lord, recite this incantation:

“Dark Origin gathers and congeals Jing and Qi; the Qi of emptiness joins to form clouds of vapor. Thus the womb is formed, and Yin and Yang draw close to one another. The Three Qi of the Most High (the three kinds of primordial Qi in Daoist thought) descend into your body, endowing every joint with numinous Qi and settling the myriad spirits in their proper places. Chaos returns to unity, and this is called the Peach Lord. His appearance is like that of a newborn child, radiant and bright, surging straight into the sky. He wears robes of five colors, adorned with splendid phoenix designs. In his hand he holds a divine talisman, bringing the Lord Emperor’s soul into union. At his waist hangs a tiger-patterned talismanic register; on his head are a red kerchief and vermilion cap. He sits upright on a golden couch and jade bed, facing the Gate of Life. He draws in Jing and Qi, strengthening my bones and sinews. To his right, a goddess holds a red banner; to his left, a jade lad records the words of the Lord Emperor. Yang Qi moves to the left, while Yin and Yang mingle in transformation, not yet divided. Yin Qi circles back to the right, and the body turns with it seven times. Rising up to the Mud Ball (the cultivation site in the head), he continually traverses the Nine Palaces. Entering and leaving the hidden gate, he draws in and refines the hun and po souls, commands the myriad spirits among the six viscera, and makes them become immortals together with me.”

This is the method by which the Three and Five merge in primordial unity and transform to generate the Five Spirits. These five spirits receive the greatest numinous power among the Five Qi and are the foundation of the hidden, mysterious mandate of Heaven. They arise above from emptiness, enter and leave the hidden gate, draw in and refine the hun and po souls, command the myriad spirits among the six viscera, and become immortals together with me.

The foregoing describes a method of cultivation called “harmonizing the Three and Five and transforming them into the Five Spirits.” The Five Spirits receive the numinous nature condensed from the Qi of the Five Phases (Wood, Fire, Earth, Metal, and Water) and are the foundation of the mysterious life force. Above, they arise from nonbeing; below, they condense within the human body. Human life depends on the Five Spirits, so practitioners should visualize them each night and recite the invocation. If they have not memorized it, they may read it aloud during the day; there is no need to wait until midnight, when vital energy is needed.

The Three Hun Souls arise from the Five Spirits, and the Three Perfected emerge from the Five Numinous Ones. This practice is therefore called the “method of harmonizing the Three and Five.” Through its cultivation, one may seek long life and freedom from death. It is also called “surveying the Bright Hall, traversing the divine Purple Palace, generating and transforming the Three and Five, and paying court to the Upper Origin.” This means visualizing the deities as they travel through the divine chambers within the body, generating and transforming the Qi of the Three and Five, and directing it toward the Upper Origin. Even after attaining the Dao and becoming an immortal, one should continue the practice. One may visualize while sitting or lying down; when sitting, it is best to face the direction associated with one’s birth year. If it is difficult to visualize all five spirits at once, begin with two, then visualize the other three, and repeat in sequence, starting with Taiyi.

The Supreme Method of Subduing the Spirits, Nurturing Life, and Inwardly Contemplating the Ascension to Immortality

The Celestial Emperor of Taiwei, a revered Daoist deity, subdues the spirit of intention, enabling people to turn their attention inward and contemplate the spirits. This practice unties knots of distress, steadies the Three Hun Souls and Seven Po Souls, and blends them into the wondrous realm. It is a method of cultivating the Dao: it can open the Six Palaces—the body’s internal organs—and allow the Five Chambers, the body’s divine chambers corresponding to the Five Phases, to receive numinous Qi. By swallowing and absorbing the breath and visualizing the true spirits, one seems naturally to produce within the body a fragrance like that of sacred fungi. The channels around the stomach become connected, the mind grows clear and the body pure, and the jade carriage of the immortals arrives. In the end, one ascends to the heavens in broad daylight.

Practitioners should regularly observe pure fasting, bathe, burn incense, and enter a quiet chamber. They should quiet their thoughts, set aside attachments and worldly concerns, and open the mind until it is free of obstruction. They should focus on visualization without being disturbed by sleep. Only then may they see the forms of the true spirits and call back the wandering spirit of intention. Each morning, face east, sit upright, and close the eyes slightly. Clearly visualize the forms and colors of the deities within the body, call each by name, and summon them back to guard their respective palaces. Then click the teeth thirty-six times and visualize the following:

The spirit of the hair is named Canghua, styled Taiyuan, and is two cun and one fen tall.

The spirit of the brain is named Jinggen, styled Niwan, and is one cun and one fen tall.

The spirit of the eyes is named Mingshang, styled Yingxuan, and is three cun tall.

The nose spirit is named Yulong, with the courtesy name Lingjian, and is two inches and five tenths tall. The ear spirit is named Kongxian, with the courtesy name Youtian, and is three inches and one tenth tall. The text then lists a spirit one inch and one tenth tall, but does not give its name. The eye spirit is named Mingshang, with the courtesy name Yingxuan, and is three inches tall; the nose spirit is named Yulong, with the courtesy name Lingjian, and is two inches and five tenths tall; the ear spirit is named Kongxian, with the courtesy name Youtian, and is three inches and one tenth tall; the tongue spirit is named Tongming, with the courtesy name Zhenglun, and is seven inches tall; and the teeth spirit is named Efeng, with the courtesy name Luoqian, and is one inch and five tenths tall.

The seven spirits of the face all wear flying gauze skirts and look like infants. During cultivation, carefully and reverently visualize these spirits arrayed in order across the face, each guarding its own place. When the visualization is complete, knock the teeth twenty-four times, swallow the breath twelve times, and recite this prayer:

“The numinous source gives forth primordial Qi, and primordial Qi condenses to become spirits. The spirits are arrayed before and behind, all governed by the Mudball (the head’s spiritual center). Above and below, they support one another; the seven spirits appear in turn. Their forms flow and transform, and through transformation they nourish Huayuan (the vital energy of life). Guide the Eight Numina upward, surging into the Cavern Gate; guard the body and gather in the light of Shen, ascending to the Imperial Dawn (the celestial realm).”

After completing the prayer, continue with the visualization:

The heart spirit is named Danyuan, with the courtesy name Shouling, and is nine inches tall; the lung spirit is named Haohua, with the courtesy name Xucheng, and is eight inches tall; the liver spirit is named Longyan, with the courtesy name Sheming, and is seven inches tall; the kidney spirit is named Xuanming, with the courtesy name Yuying, and is three inches and six tenths tall; the spleen spirit is named Changzai, with the courtesy name Houting, and is seven inches and three tenths tall; and the gallbladder spirit is named Longyao, with the courtesy name Weiming, and is three inches and six tenths tall.

The true spirits of the six internal organs all wear flying skirts of red brocade. They dwell within the five viscera and six bowels, take the form of infants, and have the bright, flower-like coloring of young boys. During cultivation, carefully and reverently visualize them arranged in order within the body. Keep them in mind from morning until night, without forgetting them. Then knock the teeth twenty-four times and recite this prayer:

The true spirits within the five viscera and six bowels gather together, jointly governing the Vermilion Palace of the human body—the palace where the heart resides—and coordinating with one another throughout the body. The Golden Chamber’s Crimson Child, a spirit that symbolizes the original spirit within the heart, dwells between the four gates. The deep chambers and mysterious portals are the hub through which the spirit hall operates. As spirit and Qi mingle and transform, they give rise to numinous spirits. Pure and subtle true Qi guards and refines the Dantian, the place within the body where essence and Qi are cultivated, making it shine like the sun. Through this, the practitioner may unite with the Eight Radiances—the deities within the body or scenes of the immortal realms described in Daoism—and ascend in both body and spirit. Once this is complete, visualize the following:

The three true spirits in the essence and blood are named Lord Wusheng, with the courtesy name Yellow Tranquil One, Dark Mystery. They guard the root beneath the breasts.

The two true spirits in the joints and bones are named Lord Firm Jade, with the courtesy name Condensed Feather Pearl. They guard the Palace of the Great Granary, where the spleen and stomach reside, and the portal where the five viscera and six bowels meet.

The single true spirit in the heart is named Lord Heavenly Essence Fluid, with the courtesy name Flying Life, Supreme Flower. It guards the portal in the chest where the four directions meet.

The true spirit among the Nine Origins is male. He is named Ju Zhi, with the courtesy name Three Yangs, and guards the Hidden Dawn portal within the left ear.

The soul of the August One is female. She is named Shang Gui, with the courtesy name Imperial Child, and guards the Hidden Dawn portal within the right ear.

The Purple Plain Left Primordial Lord is named Yi Yu Wu Ren, with the courtesy name An Lai Shang. She guards the head and face.

The Yellow Plain Middle Primordial Lord is named Yuan Hua Huang, with the courtesy name Tai Zhang Shang. She guards the chest and flanks.

The White Plain Right Primordial Lord is named Qi Ming Xiao Ren, with the courtesy name Jin Men Shang. She guards the Lower Gate, the aperture in the lower part of the body.

The Fate-Commanding Spirit in the sun is named Jie Sheng. He guards the center of the left palm.

The Peach Lord in the moon is named Fang Ying. She guards the center of the right palm.

The single Lord of Original White Qi in the womb is named Wu Xuanzi, with the courtesy name Nurturing, Exalted Life.

The essence, Qi, and spirit-soul of Taiyi are named Xuanguizi, with the courtesy name Shengchang. These two divine beings guard the space above my five Zang organs and the root of my throat. Within the throat is a lord deity who governs the azure Qi, named Anyanchang, with the courtesy name Hehe Ying’er.

The essence, Qi, and spirit-soul of the Primordial Lord are named Baogu Tong, with the courtesy name Mingfu. These two divine beings guard the space below my five Zang organs and above my stomach. Between them is a lord deity who governs the black Qi, named Binlaisheng, with the courtesy name Jingshangmen.

The essence, Qi, and spirit-soul of the True Emperor are named Youtaisheng, with the courtesy name Guanshangsheng. These two divine beings guard the entrance to my nine intestines and the space beneath Fuyuan. Within the womb is a lord deity who governs the yellow Qi, named Zumingche, with the courtesy name Shenwuji.

The essence, Qi, and spirit-soul of the Heavenly Emperor are named Liweicang, with the courtesy name Fazhu. These two divine beings guard the inside of my lower abdomen and the roots of the two openings. Within the blood is a lord deity who governs the red Qi, named Hunzazi, with the courtesy name Shubojian.

The essence, Qi, and spirit-soul of the Director of Destiny—the deity who governs the span of life—are named Funiuzi, with the courtesy name Qingxuan. These two divine beings guard the Qi and blood in the joints throughout my body, beneath the joints. The Lord Father of the Upper Mysterious Origin is named Gaotongsheng, with the courtesy name Zuohuiming; the Lady Mother of the Lower Mysterious Origin is also recorded as Funiuzi, with the courtesy name Qingxuan.

The Lord Father of the Upper Mysterious Origin is named Gaotongsheng, with the courtesy name Zuohuiming; the Lady Mother of the Lower Mysterious Origin is named Shuhuowang, with the courtesy name Youhuiguang.

The Imperial Sovereign Taiyi is named Chongmingkong, with the courtesy name Youliaowu. The Nine August Emperors are named Rimingzhen, with the courtesy name Zhongdisheng. The essence, Qi, and spirit-soul of the Great Emperor are named Yangtangwang, with the courtesy name Balingjun. The Soul of the Nine Passes is named Luhuidao, with the courtesy name Jueming.

The “Imperial Soul of the Heavenly Record” is a revered deity visualized in internal cultivation. Its name is “Zhaowu A,” and its courtesy name is “Guangshen.” Seven divine beings guard the root of one’s life and seal the gates that lead to death. When visualizing and praying to the perfected beings—the divine beings revered in Daoism—focus first on the head, then continue down to the navel, until the whole body appears clear and luminous. This enables Golden Liquor to flow throughout the body, Jade Radiance to illuminate the soul, the Numinous Terrace—the dwelling place of the inner gods—to fill the stomach and intestines, and Imperial Qi to fill the nine gates, the body’s vital openings. The ancestors of seven generations are then freed from the Three Paths of Suffering, the three states of hardship described in Daoism, and reborn in the Southern Palace. Guard the gods within the body and spread true Qi to the navel to protect life. When finished, click the teeth together thirty-nine times.

The prayer says: “Qi arises from Nonbeing and congeals into a Yang Spirit. Yang Qi surges outward, while Yin Qi takes shape within. The two Qi, Yin and Yang, cross and unite, gathering into the Original Spirit. The true gods within stand guard and protect, and the nine orifices thereby receive life. Preserve the soul, and bring all the myriad spirits to rest. Guard my three passes, the vital barriers within the body, and fill me with the Radiant Zhi, a celestial herb symbolizing the numinous Qi of the immortals. May I rise together with you and reach Jade Purity, the heavenly realm described in Daoism.” After the prayer, swallow the Qi thirty-nine times to guard the thirty-nine households, the abodes of the gods within the body, so that its breath moistens and spreads throughout the body.

If you can set aside your burdens, free yourself from worldly affairs, quiet your mind, and settle your thoughts, you will clearly perceive the inner empty chamber. Focus the spirit inward, guard the gods, and protect the soul. Keep deathly Qi away from the nine households, the gates within the body, and let life’s vitality guard the upper pass. Repeat the visualization and prayer thirty-nine times to guard the thirty-nine households, so that the breath moistens and spreads throughout the body.

If you can visualize and pray in this way, as though speaking face to face with the perfected beings, and continue day and night for three years, the true gods will appear in bodily form. Haohua, a spirit symbolizing the vital essence of life, will return to its root; fallen, decayed teeth will grow again; and the Qi channels of the five organs will connect and flow freely, nourishing and replenishing the inner body. Afterward, you will be able to command the Six Jia and direct the Six Ding, protective divine generals in Daoism; summon guests from the Nine Heavens to your dwelling; and have the spirits descend in a carriage of two white plumes. In the end, your spirit and body will ascend, and you will become an immortal in broad daylight.

The Supreme Perfected Ones (the perfected spirits of the upper realms) dwell within the human body, guarding it with their precious names. They set the energies of the Nine Heavens in motion, strengthening the six viscera and the body’s functions. The generation and transformation of all things are governed by spirit: when spirit is settled, a person can live; when spirit departs, a person dies. By cultivating with single-minded focus and steadily accumulating resonance, one can cause the bodily form to ascend into the Mysterious Palace. If one seeks the way to immortality but does not know the names of the body’s form and spirit, or how to replenish the “Gate of Death” (a place or aperture associated with death in cultivation theory), how can one hope for long life?

In cultivating this way, one must not tread on unclean ground or consume the five pungent foods, drink alcohol, or eat meat, lest one offend the vital Qi and cause spirit to depart. People know how to satisfy their appetites with lavish food and exalt themselves with rank and stipends, but they do not know that craving delicacies is like striking spirit and life with an axe, while luxury and ostentation are the root of damage to one’s true nature. Thus, spirit immortals cherish quiet and stillness, making their home there and leaving no trace in the world. Those who cultivate life should act with care.

The Method of Visualizing the Three-Nine Plain Words and the Jade Essence of True Perfection

The instructions say: The Venerable of the Nine Heavens and the Jade Lad of the Three Heavens together transmitted this method to the Lord Great Emperor and the Lord Heavenly Emperor. The Lord Heavenly Emperor then passed it on to the Lord Heavenly Emperor of Taiwei. The Lord Great Emperor transmitted it to the Lord of the Upper Origin of the South Pole, while the Lord Heavenly Emperor transmitted it to the Queen Mother of the West. The Lord Heavenly Emperor of Taiwei passed it to the Sage Lord of the Golden Tower, who then passed it to the Lord Azure Lad, Assistant Minister of the Upper Court. The Azure Lad transmitted the method to the Lord of the Western City, instructing him to entrust it to later cultivators who might become Perfected Ones, so that the true method would be handed down through the generations. It is said that by the time it reached the Lord, more than seven thousand kalpas (the immense spans of time described in Daoism) had passed.

The Lord later sealed the numinous text in the Jade Chamber west of Mount Wangwu, where an official of Plain Numinous Energy (a divine official responsible for the place) tended incense and guarded the scriptures. This Dao is secret and profound, and is not circulated in the world. If someone with a Mysterious Name (qualification for entry in the registers of immortals) is destined to obtain this text, ten thousand immortals will come to pay homage, and heavenly officials will protect them. With diligent cultivation and strenuous reflection, one may ascend in broad daylight. All who receive the…

Before practicing the Wondrous Chapter of the Three Treasures of the Clear Dao and the method of “Walking the Void and Ascending to the Mysteries,” one must first open the Five Viscera and unlock the hidden gates—the deep, concealed apertures within the body. Otherwise, the breath will fail to settle, and the true spirit will not be pleased. Even diligent practice will be in vain, and one will never attain immortality. This Jade Instruction is now being composed to pass the Supreme Lord’s wondrous words on to later students. It should be kept secret and followed with reverence. Never pass it on lightly, or disaster will befall you.

On each day corresponding to one’s birth year, bathe first, then enter a quiet chamber. Facing east, click the teeth nine times, close the eyes, and visualize the Eastern Azure Emperor and the Perfected One of the Nine Spirits of Lesser Yang. The Perfected One of the Nine Spirits of Lesser Yang is named Ju Shangsheng. He is nine inches tall, wears a crown of the Nine Origins, and is dressed in a single-layer azure flying robe. Holding an azure jade tablet, he rides a flying carriage among azure clouds, attended by twelve jade maidens dressed in azure skirts. He descends from the Palace of Clear Yang in Heaven and covers you with an azure cloud crown. Then visualize the Perfected One of the Nine Spirits riding the clouds and Qi into your body, where he settles securely in the liver. Next, follow the ritual given in the text to call the Perfected One of the Nine Spirits of Lesser Yang, Ju Shangsheng, three times, asking him to bring azure mushroom and jade essence to nourish you. Then blend them with your breath and swallow them in three portions. Raise your head and recite the incantation:

“Vast and wondrous is the primal Qi of the Azure Heaven. Perfected One of Lesser Yang, make the nine Qi return to my liver and let my soul be at peace. The deep storehouses gather essence; within the Five Viscera, all is clear and bright. Refine my form and strengthen my body, turning white back to azure. Inner transformation gives rise to radiance; I ascend to the Purple Court. Should any evil thing dare to offend me, let the Bell of Flowing Chimes subdue it. My name has been entered in the Supreme Lord’s jade register and recorded in the rolls of the Great Clarity.”

When the incantation is complete, guide the Qi and swallow nine times.

Then face due south, close the eyes, click the teeth three times, and visualize the Southern Red Emperor and the Perfected One of the Southern Pole of Greater Yang. The Perfected One of the Southern Pole of Greater Yang is named Rong Shangsheng. He is three inches tall, wears an advance-worthy cap, and is dressed in a crimson ceremonial robe. He holds…

Face due south, close your eyes, and click your teeth together three times. Envision the Red Emperor of the South and the Perfected One of the Sun’s Southern Pole, named Rong Shangsheng. He is three inches tall, wears a Jin Xian crown and a deep red ceremonial robe, and holds a vermilion jade tablet. He rides a flying chariot amid red clouds, followed by twelve Jade Maidens dressed in red. He descends from the Heavenly Orchid Terrace Palace, covering my body with cinnabar-red cloud Qi.

Next, envision the Perfected One of the Sun’s Southern Pole riding the clouds of Qi into my body and settling securely in my heart. Then call his name three times: “Perfected One of the Sun’s Southern Pole, Rong Shangsheng.” Imagine him bringing cinnabar lingzhi (red sacred fungus) and jade essence (the vital energy contained in jade) to nourish my body. Then stir the saliva in your mouth three times with your tongue and swallow it in three portions. Raise your head and recite the incantation:

Above the vermilion court and crimson clouds dwells a high-ranking Perfected One. The Qi of the three directions gathers in my heart; this is my Cinnabar Origin, the root of Neidan. It makes my pure body rise aloft and carries my wishes far away to the heavens. My heart spirit is firm and settled; the nine spirits within my body guard the gateways and apertures. Golden true light shines within me, and purple smoke gathers into clouds. Green talismanic characters from the Celestial Palace of Great Tenuity bear the names of those who have attained immortality. May I ascend to Shangqing and pay court in the palace of the Celestial Emperor. When you have finished reciting, guide the Qi and swallow three times.

Face due west, close your eyes, and click your teeth together seven times. Envision the White Emperor of the West and the Perfected One of Lesser Yin, the White Spirit, named Ru Mingzi. He is seven inches tall, wears a dark jade crown and white brocade robes, and holds a white jade tablet. He rides a flying chariot amid white clouds, followed by twelve White Spirit Jade Maidens. He descends from the Palace of the Celestial Sovereign, covering my body with white clouds of Qi.

Next, envision the White Spirit Perfected One riding the clouds of Qi into my body and settling securely in my lungs. Then call his name three times: “Perfected One of Lesser Yin, the White Spirit, Ru Mingzi.” Imagine him bringing white lingzhi and jade essence to nourish my body. Then stir the saliva in your mouth three times with your tongue and swallow it in three portions. Raise your head and recite the incantation:

Within the pure emptiness of the Primordial Essence lies the dwelling place of the celestial true spirits. The Qi of the seven directions guards my lungs and dwells there together with the spirits. I preserve and refine the jade storehouse, taking in the essence of jade lingzhi. My mind is clear, pure, and sincere, bright and lucid as polished stone, roaming and riding through the wondrous expanse of the profound void. Inscribed in white jade and golden characters is the true scripture of the Nine Emperors. May I ascend to immortality and have my name erased from the register of the dead. May I roam the sacred realm of the Three Pure Ones, going wherever my heart desires. When you have finished reciting, guide the Qi and swallow seven times.

First face due north, close your eyes, and click your teeth five times. Visualize the Dark Emperor of the North, the deity who governs the north, and the Perfected One of Mysterious Yin, associated with the north and the energy of Great Yin. His name is Dark Mysterious Silence. He is five inches tall, wears a black crown and robes like dark clouds, and holds a jade tablet of mysterious essence. He arrives in a flying chariot of dark clouds, followed by twelve Jade Maidens of Great Mystery. He descends from the Celestial Palace of Mysterious Yin and Jade Emptiness, covering himself with a canopy made of dark clouds.

Next, visualize the Perfected One of Mysterious Yin entering your body on a stream of cloud energy and settling securely in your kidneys. Then call his name, “Perfected One of Mysterious Yin, Dark Mysterious Silence,” three times. Visualize him bringing mysterious lingzhi and jade essence to nourish your body. Take three portions into your mouth each time, then swallow them in three separate gulps. Afterward, raise your head and recite:

Mysterious Origin, Northern Pole,

Supreme One, numinous pivot;

the Five Qi guard the kidneys,

tortoise and jade arranged in harmony.

Precious flowers form a network,

the stomach’s treasury opens bright;

the spirit’s name is Jade Terrace,

its years equal the Two Powers.

Supreme Emperor of the Upper Sovereign,

standing firm, never confused,

he commands the Six Jia

to summon the Eight Awes.

He joins the dragon’s carriage and rises,

soaring beyond the ordinary;

exhaling and inhaling numinous fungi,

he endures through kalpas without decline.

When you finish the incantation, draw in Qi five times and swallow it.

Then face the direction associated with your birth year, close your eyes, and click your teeth twelve times. Visualize the Yellow Emperor of the Center, the Perfected One of the Three Spirits of the Primal Origin, a deity who governs the center and is associated with the spleen. His name is Original Splendor. He is one inch and two fen tall, wears a yellow dawn-jade crown and a flying skirt of yellow brocade, and holds a jade tablet of yellow essence. He arrives in a flying chariot like yellow rosy clouds, followed by twelve Jade Maidens of the Yellow Emperor of the Center. He descends from the Celestial Palace of the Jade Chamber, covering himself with a canopy made of yellow clouds.

Next, visualize the jade tablet of the true essence of the Three Spirits and the Jade Maidens of the Yellow Emperor descending with the Perfected One of the Three Spirits in a flying chariot of yellow rosy clouds. They, too, cover themselves with a canopy of yellow clouds. Then visualize the Perfected One of the Three Spirits entering your body on a yellow cloud and settling securely in your spleen. Call his name, “Perfected One of the Three Spirits of the Primal Origin, Original Splendor,” three times. Visualize him bringing yellow essence and jade lingzhi to nourish your body. Take three portions into your mouth each time, then swallow them in three separate gulps. Afterward, raise your head and recite the incantation:

The Yellow Origin Central Sovereign, the deity who governs the spleen, is the spirit on whom my life depends. A single Qi guards the spleen, enabling me to cultivate the true Dao. The five organs generate essence, which gathers into purple channels and connects with the Qi of Purple Dawn. Through cultivation, my body and appearance transform, and my life is preserved and extended. In time, when all things decline and fall, the many gods will come and submit. Lao Jun’s mysterious register has already recorded my name among the ranks of the immortals. In this way, I can live long and see far, enduring alongside Heaven and Earth. When the ritual is complete, draw in Qi twelve times, swallowing each breath.

Next, turn toward the east, close your eyes, and click your teeth thirty-six times. Visualize the Supreme Treasure Perfected One of Jade Clarity, Sovereign on High of the Five Qi, a revered deity who governs the Five Qi. His name is Great Void; he is three inches tall, wears a Jade Dawn crown and a seamless robe of five colors, holds the essence of the sun in his left hand and the light of the moon in his right, and guards the Mudball Palace in my upper body—the spirit chamber in my head. Call upon the Supreme Treasure Perfected One, Great Void, to send the moving essence of the Five Qi to fill my whole body. Then visualize the five flavors entering your mouth and swallow five times. Next, face upward and recite the incantation:

Supreme True Sovereign, numinous spirits of the Five Emperors, protect and guard my Mudball Palace, so that wondrous, numinous light may illuminate the forms of my five organs. Let the radiance of the sun, moon, and stars shine brightly; let the light of the sun and moon shine through. Flying clouds and rosy mists pour Jade Essence into me. Cultivate my body and nourish my souls, so that my spirit and souls may grow naturally and undergo a thousand transformations.