《云笈七签》Vol. 18

After ascending to the Purple Court and completing the ritual, guide the Qi inward and swallow five times, then stop.

After completing the incantations of the Five Directions, rub your palms together until warm, then wipe your face and eyes. Practice in this way for five years, and your face will take on a golden radiance, while the Qi of your five internal organs is nourished. In the end, you will attain the Way of the immortals. When the Three Palaces—the divine mansions in the upper, middle, and lower parts of the body—are clear and unobstructed, and the true spirit appears, you will be able to ride through empty space and ascend to heaven in broad daylight. These methods are suitable only for secret practice; do not pass them on lightly to others.

◎ Method for Contemplating the Primordial Father and Mysterious Mother in the Purple Book

The Purple Book Method says that those who practice the Way of the Highest Truth should do so on the third, fifteenth, and twenty-fifth days of the third, ninth, and twelfth months. Choose these three days in each of the three months, for a total of nine practices each year. These months are said to be when the Primordial Father of the Nine Heavens, a revered deity of the Nine Heavens, receives transformation. On these days, he travels to feast in the upper palaces of the Nine Heavens, and practitioners may attune themselves to him.

On each of these days, bathe and fast, then practice in stillness in a secluded, quiet place, turning your attention away from worldly affairs. At noon, face northeast and look up at the sky. Visualize the appearance of the Primordial Father of the Nine Heavens: he is nine inches and nine tenths tall, wears a sash of dark, yellow, and plain spiritual silk, and a headpiece adorned with seven tiers of pearls and jade. He wears the Crown of Limitless Advancement to the Kidneys and resides in the Jade-Treasure Mansion of the Jade Palace of Taiji above the Nine Heavens, in the village of Cinnabar Spirit, within the Grotto of the Primordial Origin. At this moment, he rides a flying carriage amid blue clouds, accompanied by twelve flying dragons and twenty-four immortals. A white swan stands beside the carriage as he travels through the void and mystery.

Make the visualization clear and vivid, as though the Primordial Father were right before you. Then bow to him nine times, three rounds in all, and silently call upon him, saying: “I, A Jia Mou, have something to report. I humbly ask you to grant me ascent to heaven, so that I may serve the divine spirits of the Emperor.” Next, knock your teeth together nine times, then raise your head and pray:

The High and August Sovereign (the supreme Celestial Emperor), the Great Primordial Deity, contains true Qi and manifests his form in the purple heavens. Riding clouds and driving mists, he sends light and shadow down among the clouds and Qi in all eight directions. He turns his chariot and descends to the human world, covering my body and mind with the protection of the Great Dao.

May I be able to ride up into the clouds and attend the chariot of the spirits. Today, at the Eight Assemblies—the sacred gatherings and rites of prayer—I respectfully state my wishes. Wherever I go and whatever I pray for, may each wish be fulfilled. May I enjoy good fortune from this day onward and remain with the Sovereign. When the rite is over, tilt your head back and swallow nine breaths, then stop.

In this way, the Primordial Father, a title for a revered deity in Daoism, will be moved and pleased, and the Sovereign will rejoice as well. He will then command an immortal official to guide you and enter your name in the Golden Register. After nine years of devoted cultivation, the spirits will send a jade chariot to welcome you. You will ascend by day and proceed to the imperial court.

This Daoist method is profound and wondrous; ordinary people cannot learn it casually and expect to understand it. Only those destined to be guided to immortality, whose names are entered in the Golden Register, are qualified to know it. If someone has not been included in the Golden Names and Mysterious Charts, the Upper Clarity realm will not let them see or know it. If you are fortunate enough to encounter this precious scripture, it is because your nature in a past life accorded with the immortal Dao. You should cherish the text and practice its teachings in secret. If you carelessly reveal it to others, the offense will implicate your parents and seven generations of ancestors, condemning them to long imprisonment in hell, without release even after countless kalpas. The one who reveals it will also sink into the ghost realm and never become an immortal.

The Zishu Jue says that anyone who cultivates the Way of the Highest True Ones—the methods of cultivation that lead to the highest ranks of perfected immortals—should practice in the second and seventh months, and on the fifth, sixteenth, and twenty-ninth days of the tenth month. There are three designated months each year, with three such days in each month. These months are said to be when the Mysterious Mother of the Nine Heavens (Jiutian Xuanmu), a goddess revered in Daoism, joins and transforms, beginning to bring life into being. These days are when the Celestial Origin celebrates its union and the Heavenly Virtue transforms into the feminine.

On these days, bathe and observe a purification fast. Remain alone in a quiet room, setting aside worldly affairs. At midnight, go into the courtyard, face southwest, look up at the sky, and focus your visualization on the Mysterious Mother of the Nine Heavens. She is six cun and six fen tall, wears a nine-colored sash of brocade and frosty gauze, woven with the divine radiance of blue-green jewels, and bears a crown of purple-origin, mysterious yellow treasure. She dwells above the limitless Nine Qi, in the Palace of Seven Reflections in the Jade Grove, the Treasury of the Jade Treasure and Cavern Origin—that is, in the Upper Clarity neighborhood of Nine Radiances.

Visualize her arriving on purple clouds beneath a canopy of flying essence and feathers, attended by twelve phoenixes and thirty-six Jade Maidens, with white phoenixes serving her carriage wheels. She roams above Great Clarity, through a boundless realm. Make these scenes vivid in your mind, as though they were right before you. Then bow to the Mysterious Mother nine times. Silently recite in your heart three times: “I, [name], am burdened by a polluted body, yet I yearn for the true Way and look up to Upper Clarity. I humbly ask you to look upon me and guide me, so that I may serve the Jade Spirit.” Then click your teeth together nine times, raise your head, and pray aloud:

The Three Unions and Five Separations interact, bringing about the mixed transformations of Yin and Yang. Qi gathers and becomes Shen; when Shen transforms, it joins with the hun-soul. The fetal origin is nurtured among the nine heavens, stabilizing the root gateway of life. Yin essence descends from the hidden and mysterious realm, nourishing and shaping the source of the body. Cultivate the bodily form and harmonize the breath, bringing yourself into accord with the changes of nature.

What day is it today? It is the time when the Mysterious Mother, a goddess of the nine heavens, opens her teachings. By fulfilling the Eight Vows and attending the Nine Assemblies, one can ascend to the celestial realm and attain the state of the Heavenly Perfected. The mind and spirit reflect the subtle, hidden realm, opening the Jade Dawn, the pure and tranquil heaven of Daoism. The bones grow light and strong, and the body rises to travel through emptiness. Cultivate the bodily form and harmonize the breath, bringing yourself into accord with the changes of nature.

What day is it today? It is the time when the Mysterious Mother opens her teachings. By fulfilling the Eight Vows and attending the Nine Assemblies, one can ascend to the celestial realm and attain the state of the Heavenly Perfected. The mind and spirit reflect the subtle, hidden realm, opening the Jade Dawn. The bones grow light and strong, and the body rises to travel through emptiness, transforming into clouds and mist. Ascend to the Purple Carriage, the chariot of the Celestial Emperor or the place where he dwells, and serve the Emperor for a long time. When the ritual is complete, raise your head and swallow the breath nine times; then you may stop.

With this practice, the Mysterious Mother will gladly descend, and the Imperial Consort will rejoice. The Heavenly Perfected will descend, allowing the practitioner to behold the countenances of the spirits, and will command the Green Palace, the heavenly office overseeing the registers of immortals, to inscribe the practitioner’s name in the Jade Register. After nine years of single-minded cultivation, the Emperor will send a Jade Maiden riding on clouds to welcome the practitioner and raise them into the Jade Clarity, a higher celestial realm in Daoism, where they will serve and guard the Mysterious Palace. This Daoist method is profound and wondrous, and few in the world know of it. If a practitioner bears a Golden Name, recorded among the registers of immortals, and is listed in the tablets of those who serve the Emperor, then to have read this text means they were exceptionally endowed in a previous life and destined for the immortal Dao. In the end, they will ascend and roam in delight above the nine heavens. Take great care and do not reveal it lightly. Otherwise, after death, the Three Offices, divine authorities who oversee the affairs of Heaven, Earth, and Water, will hold you to account; your ancestors for seven generations will also face questioning, and you yourself will be confined for a long time at the Source of the River.

Anyone who practices this Dao should focus their mind and recite with devotion, envisioning the spirits’ countenances with their gaze, and looking up in hope of the Mysterious Mother’s descent, seeking to ascend. Do not practice in an impure place. If you offend the Great Perfected, you will be confined and unable to become an immortal. If the sky is overcast and there is no sunlight, you may also practice in a quiet room. As long as the vision in your mind corresponds with your gaze, and the words you recite accord with your intention, no spirit will fail to respond, no Daoist method will fail to descend, and no study will fail to succeed. When the Dao descends and the spirits possess you, you can fly through the vast sky.

The Purple Book on the Visualization Practice of the True Maidens of the Nine Heavens

The Instructions of the Purple Book say: Anyone who cultivates the Dao of the Supreme Perfected need only observe the “Nine Prohibitions on Descent” in daily life to succeed in their practice. The Daoist method will descend and the spirits will attach themselves, enabling the practitioner to fly through the vast sky.

The Purple Book of Secret Instructions says that those who practice the Way of the Highest Perfected—the methods of cultivation that lead to advanced immortal states—should regularly perform the rite on the ninth day of the ninth month, the seventh day of the seventh month, and the third day of the third month. Daoist scriptures hold that on these days the Nine-Heavens Perfected Maiden, a goddess of the celestial realm, celebrates with her companions, holds a banquet in the Jade Palace, and dispenses and receives numinous Qi.

On these days, practitioners should bathe with five kinds of aromatic substances, quiet the mind, observe a fasting retreat, and stay alone in a secluded room, avoiding ordinary affairs. At midnight, they should go outdoors, burn incense facing north, raise their heads, and visualize the Nine-Heavens Perfected Maiden. Her personal name should not be casually revealed. The scripture describes her as seven inches and seven fen tall, wearing a short robe of dark gauze in seven colors and a luminous, nine-colored purple brocade skirt that billows as she flies. On her head is a dark yellow, seven-tiered jinxian cap. She resides in the Palace of Jade Radiance, in the Uppermost Purple Jade Palace, within the Seven-Reflection Office on the Jade Radiance Terrace. This place belongs to the Village of Golden Light and the Wuwei Hamlet.

In the visualization, the Perfected Maiden rides beneath a canopy of purple clouds in a green carriage, setting out from the Upper Palace. Thirty-six Jade Maidens accompany her, carrying banners adorned with five-colored divine mushrooms and riding flying phoenixes and white luan birds. They travel above the Ninefold Mystery, at the edge of the azure sky. When the visualization is complete, practitioners should bow four times to the Perfected Maiden and click their teeth twenty-four times. Tooth-clicking is a gesture used in Daoist visualization rites, often combined with prayer and breath regulation.

Then, with head raised, they should pray:

“The Perfected Maiden of Heaven returns to Heaven to celebrate and holds a banquet in the Purple Sky. She dispenses numinous Qi and receives blessings, moving in harmony with Heaven and Earth without pause. Above, she dwells in the Jade Palace; below, she gazes upon me, a mortal. The numinous assembly of the eight directions opens, and the nine wishes are bound together. I focus on subtle visualization and thereby respond to and behold the divine Perfected Ones; Jing and Qi flow into me, and Jade Radiance descends within my body. Boundless blessings of celebration shine upon me for a long time, as I continually accumulate De. The numinous assembly of the eight directions opens, and the nine wishes are bound together. I focus on visualization and thereby respond to and behold the divine Perfected Ones; Jing and Qi flow into me, and Jade Radiance descends within my body. Boundless blessings of celebration descend upon me for a long time, as I continually cultivate my field of merit.”

After the prayer, practitioners should raise their heads, inhale, and then swallow the breath in twenty-four portions. This completes the rite.

The scripture says that this practice will delight the Perfected Maiden and please the divine consorts. The Jade Emperor will enter the practitioner’s name in the Jade Register, record it in the rolls of Donghua, and include it in the immortal registers of Jade Purity. After nine years of cultivation, it is said, the face will show a golden radiance and the body will reflect the light of jade. Practitioners will be able to meet the divine consorts and stand before the numinous Perfected Ones, ride a flying carriage, and feast in the Purple Court. The scripture calls this method lofty and wondrous, and says few people in the world practice it.

Finally, the scripture stresses that only those whose destinies are listed among the ranks of the immortals and whose names are written on purple slips have the good fortune to read this secret text. Those who can read it are said to have an upright bone structure and the foundations for becoming immortal. They should treasure it and practice it in secrecy; by cultivating at the appointed times, they can become immortals. If they carelessly disclose it to the unqualified, they will be punished by divine soldiers and forced to serve for a long time in the netherworld. Even their ancestors for seven generations will be implicated, enduring countless kalpas without release.

Fascicle Forty-Five, “Section on Secret Essentials and Methods,” Part One.

The aim of cultivating the Dao is to practice steadily, day by day, and ultimately become an immortal. Anyone who carelessly divulges teachings that should not be passed on will be punished by divine troops and conscripted for a long time in the netherworld. Even seven generations of their ancestors will be implicated, and they will remain unforgiven through countless kalpas.

The Dao is the ultimate state of emptiness and reality; arts are mysterious methods of transformation. The Dao has no form, so it relies on arts to help people. Human beings possess spiritual awareness, but must cultivate themselves to accord with the Dao. Those who can learn the Daoist arts will naturally be transformed. The essentials of the Dao are profound yet simple, and easy to grasp. The secrets of its arts lie in three things: talismans, Qi, and medicines. Talismans are numinous writings of the sun, moon, and stars, and tokens through which the Way of Heaven’s Truth conveys proof of its efficacy. Qi is the harmonized Qi of Yin-Yang, and the spiritual vitality of all things. Medicines are the essence of the Five Phases—Wood, Fire, Earth, Metal, and Water—and the vital fluids of Heaven and Earth. Mastering any one of these can bring a response.

Life comes from the Dao, and spiritual beings receive their endowment from me. Yet the length of one’s life, and the coming or departure of death, are not under one’s own control. Why? When human nature is stirred, desires arise; desires depart from the Great Dao, so people are governed by the workings of creation and cannot act freely. To transcend the boundary between life and death and abide in a state of freedom and contentment, one should take the Dao as one’s teacher and the spirits as one’s companions. Why say this? The Dao and the spirits do nothing, while Qi moves and transforms of itself. Without deliberation, all things come into being naturally. They enter into all things, yet also stand beyond life and death.

Therefore, those who cultivate the Dao should cast aside their cravings and desires and rein in the contrivances of the senses. They should see as though there were no colors to behold and hear as though there were no sounds to perceive. Remaining tranquil, detached, pure, and undivided, they bring body and mind into harmony and their spirit into clarity. By realizing “the obscure and the subtle” (xi yi)—the Dao’s hidden, imperceptible realm—and forgetting the self, they can accord with the True Dao. This is returning to the source and becoming one with the Dao again. Those who become one with the Dao are not changed by the workings of creation, nor can spirits and ghosts perceive them—how much less…

Alas! Many people who receive instruction in ritual arts fail to ask their teachers about their guiding principles or understand their profound meaning. They simply browse through scriptures and methods at random. They do not grasp the essentials of cultivation or know which actions to avoid, when to act and when to remain still, or how to judge when to advance, withdraw, accept, or refuse. As a result, their conduct runs counter to the proper Way. Even if they perform some meritorious deeds, these are not enough to offset their transgressions. Those who cultivate to become immortals and study the Dao must investigate its hidden and subtle principles, discipline their emotions and temperament, and keep their minds and nature calm, without letting emotion disturb them. Only when their emotions and temperament are at peace can they study the Dao.

On Understanding the Zhengyi Register, Third

A “register” is used to discipline and record one’s emotions and temperament, prevent transgressions, suppress the roots of harmful thoughts, and advance one’s cultivation of the Dao. Only when the heart is undisturbed by emotion and one’s temperament is at peace can one study the Dao.

Fulu (talismans and registers) are used to regulate and record a person’s temperament and desires, prevent faults and errors, put a stop to the roots of evil thoughts, and increase the fruits of Daoist cultivation. From the beginning of the path to its end, cultivators who journey from the ordinary world toward the realm of the sages must first receive precepts and be granted registers before they can advance to become perfected beings. When the various tasks of cultivation attend to both the inner and outer dimensions, their principles can be brought into harmony.

A “register” may also be understood as a catalogue recording the wondrous Qi of the Three Heavens, the immortals of the ten directions, and the names of the spirit officials. It is bestowed upon those who serve the Dao. The Scripture on Cultivation says: “One who holds no Daoist rank in life becomes a low-ranking ghost after death.” Some cultivators, whether virtuous people or ordinary members of society, yearn for the Great Dao but cannot yet relinquish wealth, status, and fame. At first, they should not receive a high-ranking register all at once, but may begin with one of the third, fourth, or fifth ranks. Once their practice has borne fruit, they may transfer to the Register of the Ancient Perfected Ones’ Inquiry and Investigation, receiving only one or two ranks, and still continue their cultivation and advance to the realm of the Highest Zhen. Receiving many registers without understanding their principles, when the master has not explained the reasons for the practice, brings no benefit to one’s own cultivation. The key to cultivating the Dao is to be sincere and upright in one’s intention, so that one’s practice accords with the Dao; the corresponding results will then appear with numinous subtlety.

The Zhengyi Register has been handed down in twenty-four ranks. Here, only one or two are briefly discussed to explain the foundations of the Zhengyi method. “Zhengyi Three-Five” is associated with the one hundred and fifty generals. Its registers are divided into two ranks, each with seventy-five generals. The upper rank is called “Upper Immortals,” and the lower “Upper Numinous Ones”; both are said to be the true spirits corresponding to the Yin and Yang Qi within the human body.

The “Zhengyi Three-Five, Primordial Mandate of Chaos, Register of the Perfected” is an important register in the Zhengyi tradition. “Zheng” means upright and free of deviation; “yi” means single-minded and undivided. Together, they signify subduing false and deviant influences and bringing everything back to the right path. “Chaos” refers to the state of a person at birth, like the opening of Heaven and Earth. “Primordial Mandate” refers to the most fundamental source of life within the human body. One who understands the Dao and cultivates this primordial mandate can become a perfected being. The principles of the primordial mandate are profound and cannot be explained fully here. When establishing the altar and conferring the teaching, the master should explain them to the disciple so that the disciple understands the origin of the primordial mandate.

All methods encompass outer, inner, and combined inner-and-outer dimensions. Externally, “Zhengyi Alliance with Awe-inspiring Authority” refers to the heavenly river, the Dipper constellations, and celestial palaces. Internally, the body’s upper, middle, and lower Dantian (energy centers) are regarded as the three Qi. The true spirits therein transform into twelve hundred forms and shadows, radiating twelve thousand beams of pure light. The scripture says: “Attaining the root from which the three Qi arise enables one to understand the origins of the six numbers.” Yang Qi can transform into a dragon chariot, and Yin Qi into jade maidens; within the boundless, mysterious emptiness, they move freely, turning and wheeling through the air. Wherever Qi is present, it too comes into being and transforms along with the activity of Shen (spirit): when Shen is present, Qi flourishes; when Shen departs, Qi shifts away. Qi is…

The Upright Qi possessed by the twenty-four spirits can also transform into spirits, and spirits can transform into Qi. When Qi disperses, it becomes clouds and mist; when it gathers, it forms bodies and images. When it leaves the body, it scatters; when drawn back within, it returns to reality. Above, it condenses into the Three Primordial Qi (the primordial Qi of the upper, middle, and lower regions); below, it gives rise to the myriad things. When stillness puts it to work, it is my body; when movement sets it in motion, it is my spirit. Thus, those who understand the Dao know that the Dao’s workings all take place within themselves. In cultivation, Yin Qi diminishes day by day, while Yang Qi grows day by day. Once Yin Qi is exhausted, one naturally ascends. Celestial Master Wu said, “Above the nine heavens there is no Yin Qi; below the nine earths there is no Yang Qi.”

Fourth: Prohibitions

The Zhengyi Register (a text of precepts for the Zhengyi tradition) says: When disciples encounter strong winds and heavy rain, they must not pay homage to the perfected spirits or set up an offering to pray for divine aid. They should sit quietly and burn incense, since the perfected spirits do not descend amid wind and rain. They may perform the rite once the sky clears.

If a household that has received the Dao suffers illness, its members should reflect on their faults and repent, rather than blaming the gods and spirits. They may burn incense, bow in worship, and recite prayers sincerely in the morning and evening; they may also lay out memorial petitions (prayer documents presented to the gods and spirits) and ask that their faults be atoned for. Such petitions never fail to receive a response.

When Daoist priests perform rites or treat someone’s illness through ritual methods, they should share the offerings they receive from the faithful (items given in the hope of divine aid or in gratitude) with the poor and needy, and use any remainder for meritorious works. If they secretly divert the offerings or act against the Dao, their treatments will lose their efficacy. They will also incur a grave offense that is difficult to absolve, and calamity may even befall their descendants.

When people go to a master to receive the Dao and report their intentions in a Jing chamber (a place where Daoist priests meditate and perform rites), they should bow their heads three times, then strike their cheeks twice as a gesture of reverence. Three days after the rite of receiving the Dao, they should thank their master. If the master is far away, disciples should enter the Jing chamber, face in the direction where the master is staying, bow sincerely again, burn incense, and cultivate the Dao. They must not use ash or embers from the stove.

The ritual regulations of the Celestial Master’s lineage say: Stove ash and embers are called “the excrement of the crouching dragon,” and should therefore be avoided.

After a major bereavement, one must wait a full year; after a shorter period of mourning, one must wait forty days. During these periods, one must not enter the Jing chamber to pay homage to the perfected spirits. Once the period has passed, one must bathe before approaching the perfected. Anyone who violates this rule will suffer illness as punishment for ten days.

When entering the Jing chamber to pay homage, report one’s intentions, or present memorial petitions, one’s words should be plain and concise, not elaborate or ornate. The highest perfected ones and sacred spirits hear prayers; their response does not depend on how many fine phrases the prayers contain.

Anyone preparing to enter the Jing chamber to pay homage to the perfected spirits should dress in a plain robe, hold a ritual tablet before the chest, and calm the mind.

When ordinary people enter a Jing chamber—a place for quiet cultivation and paying homage to the divine and perfected—to offer reverence or submit memorials, their words should be plain and concise, not elaborate or ornate. The High Perfected and holy spirits perceive all things clearly; they do not care whether one’s language is adorned with many flourishes.

When entering a Jing chamber to pay homage to the divine and perfected, one should dress properly and hold a tablet before the chest. Then settle the mind, focus one’s visualization, and enter the chamber while holding the breath. The scriptures say that when one enters with the mouth closed, all the spirits will be awed; divine officials, messengers, and such beings as the Lords of the Dragon and Tiger may even appear and speak with one. This means that if one cultivates with focus and persists over time, a response may come.

The Admonitions and Taboos for Ascending to Perfection says: “It has never been heard that someone could receive a reward without merit and remain safe for long, or that someone could escape punishment for wrongdoing and remain secure forever.” A person’s thoughts and actions naturally bring about corresponding responses, just as a shadow follows the body and an echo answers a sound.

The text also says that those who study the Dao should first practice hidden virtue widely—doing good quietly, without seeking a reputation—and show compassion toward all beings, rescuing those in danger and freeing those who suffer or are trapped. They should value possessions lightly and righteousness highly, and give aid and do good. These are the highest forms of goodness. They should also observe the precepts and avoid taboos: the first precept is against greed, the second against killing, and the third against lust. Keeping these precepts is the foundation on which Dao practitioners build hidden virtue, and the key to ascending to perfection—that is, cultivating the Dao and becoming an immortal. Those who fail to act in accordance with them will gradually sink into decline.

The text further says that lust is the foremost cause of ten kinds of ruin. How could one fail to be cautious?

Fifth: Avoiding Contact with Impurity

According to liturgical rules, one should not take part in purification rituals or consume the associated ritual food when a corpse, a woman who has recently given birth, or a bereaved household is involved. When washing, eating, or using the toilet, one should not face north or look upon the sun, moon, and stars—the Three Lights. During menstruation, women must not prepare ritual food or go near a ritual site. During purification rites, one should also keep away from livestock, funeral carts, mourning halls, and similar things.

Sixth: Formula for a Purifying Decoction (from the Declarations of the Perfected)

Ten liang of bamboo leaves and four liang of white peach bark. Boil these ingredients in two dou of water and collect the liquid.

First take two dou of water and heat it until it has just boiled once or twice. When it has cooled to a suitable temperature, drink one cup, then use the water to bathe and wash your hair. The impurity will then disperse of its own accord.

The Zhengao says: This practice removes impurity and also helps prevent painful obstruction and sores caused by dampness. Bamboo is clean and plain, with a hollow center; peach wood can subdue evil influences and ward off impurity. These two are therefore used to dispel the turbid filth within the body. If you see a corpse or a funeral cart, immediately visualize fire rising from your heart and burning outward. Let the flames blaze fiercely, reducing the corpse and coffin to ashes, then visualize a strong wind scattering the ashes. Close your eyes and turn your gaze inward: visualize the fire burning your whole body, making it pure and white, and see the impure Qi vanish of its own accord. This method is especially important when you encounter various kinds of filth in the streets.

Whenever you write Fulu (talismans and registers), click your teeth three times, repeat this three times, and recite “He Ming.” On the day of the Celestial Emperor, keep your mouth closed and hold your breath as you write the talisman. Place it in a bowl of water and stir the water three times to the left with a knife. Visualize the Big Dipper reflected in the water, then recite the incantation:

“Essence of the Seven Stars of the Northern Dipper, descend into this water. All ghosts of impurity, depart swiftly to a place ten thousand miles away. If you do not leave, you will be slain and handed over to the White Lad of the West. Hasten in accordance with the statutes and ordinances.”

When you have finished reciting, hold a mouthful of water and spray it outward; the impure Qi will disperse. As you spray, visualize a Zhengyi True Official, a divine official of the Zhengyi (Orthodox Unity) tradition, dressed in red and wearing the crown of nine phoenixes from the registers. He holds water in his mouth and sprays it out, and the impurity dissolves of its own accord.

When bathing or washing your face, you may regularly use the following incantation. Breathe three times onto the water, then recite:

“The Four Great Ones open in brightness; Heaven and Earth abide as they are. With mysterious water, wash away impurity and drive off ill fortune. The paired lads guard the gates; the seven spirits settle the dwelling. The Cloud Ford washes and refines; the myriad breaths are harmonized and made well. Within and without, all is rightly secured; nurtured and moistened, at peace like a yellow robe.”

The four limbs are harmonious and unimpeded; Heaven and Earth move in constant order. With Mysterious Water (sacred water used to purify the body or ritual vessels), wash away impurity and drive off inauspiciousness. Two youths guard the gate, and the seven spirits peacefully secure the dwelling. With Cloud Ford (the place where cloud Qi gathers), wash and refine body and mind, so that the ten thousand Qi (vital energies) blend in harmony and peace. Inside and outside, all obtains auspiciousness and rectitude; maintain nourishment, steady and secure as if clothed in a yellow lower garment. This spell must be carried out swiftly, its power like a statutory command.

Burning Incense Morning and Evening (Seventh)

Each day at the mao hour (roughly 5–7 a.m.) and the you hour (roughly 5–7 p.m.), burn incense. Pinch the incense three times and tap the teeth three times. If you are not holding a court tablet (the hu tablet held when appearing before the deities), fold your hands in salute, step back slightly, close your eyes, gaze at the incense smoke, and pray softly:

Jade Splendor unfurls its radiance; the nine Qi (the nine kinds of primal Qi) condense into incense smoke. The incense smoke spreads densely and reaches up to the Nine Heavens. Golden Youth Who Attends the Incense and Jade Maiden Who Transmits Words, please relay the message and report to the Heavenly Emperor, requesting that so-and-so attain long life and become an immortal in generation after generation. Whatever is sought, earnestly request that it be fulfilled as desired. After the prayer, tap the teeth, then mentally perform four bows; one may also actually perform four bows.

The Spell for Guarding the Numinous Spirits Morning and Evening (Eighth)

Every morning and before sleeping, burn incense, kneel upright facing the deity’s seat, tap the teeth thirty-two times, and recite the Spell for Guarding the Numinous Spirits once. The text of the spell is contained in another volume.

Ritual for Audiencing the Perfected (Ninth)

On the first and fifteenth of each month, on the Three Primes days (Upper Prime, the fifteenth of the first month; Middle Prime, the fifteenth of the seventh month; and Lower Prime, the fifteenth of the tenth month), as well as on Gengshen days, Jiazi days, natal destiny days (the day corresponding to the stem and branch of one’s birth year), Three Assembly days (the seventh of the first month, the seventh of the seventh month, and the fifth of the tenth month), and the Eight Seasonal Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice), one should pay homage to the divine Perfected. If these days happen to fall on Wuchen, Wuxu, or Wuyin days, the Daoist tradition regards these dates as taboo, and so one need not perform the audience with the Perfected.

Whenever entering the Jing chamber (a quiet room where Daoists set up an altar for cultivation and worship) to perform the rites,.

On the day before the practice, abstain from the Five Pungent Foods—such as scallions and garlic—as well as butter and cheese. If you can also avoid them regularly over a long period, so much the better. If you cannot abstain for an extended period, at least do not eat them on the day of practice. You may bathe in water prepared by boiling peach branches and bamboo leaves. On the day itself, at the fifth watch (about three to five in the morning), put on clean clothes and carry a tablet—a hu board used in ritual—and an incense burner. Go to the entrance of the quiet chamber where the Dao is practiced and ritual methods are performed. Click your teeth three times and speak this invocation softly:

“Fourming Merit Officers, divine officials who convey documents; Messengers Who Communicate with the True; Jade Maidens Who Convey Messages; and Jade Maidens Who Attend the Quiet Chamber: please convey my words to those above. May the true deities in the Daoist chamber, and the life-giving Qi from the Upper Origin—the celestial realm above—enter my body. Today I pay homage to the true deities. I earnestly ask you all to convey my request, so that all my prayers may ascend to the celestial realm.”

When you have finished, open the door, stepping in first with your right foot and then your left. Go to the incense table and place the burner on it. Hold the tablet close before your eyes and click your teeth three times. Visualize Jade Maidens and Jade Youths standing on either side of the incense table, then offer incense. Afterward, rise and hold the tablet against your chest. Stand upright, lean forward slightly, and recite the Incense Burner Invocation:

“Great High Lord Lao of the Mysterious Origin and Five Numina, summon the Merit Officers, the Left and Right Dragon and Tiger Messengers, the Incense-Bearing Messengers, and the True Deities of the Three Qi. Let them immediately carry my formal report upward to the Three Heavens’ Mysterious Origin, the Supreme Dao Lord. Your servant now formally enters the quiet chamber, burns incense, and pays homage to the true deities. I earnestly ask that the life-giving Qi of the Nine Heavens’ True Ones descend into my body, so that what your servant prays for may be conveyed swiftly and reach the presence of the Supreme Clarity’s Purple Tenuity Lord and the Mysterious Origin Great Dao Lord.” When you have finished reciting, bow twice, then kneel upright.

At this point, visualize the Great High Dao Lord wearing a robe of nine-colored clouds and a crown of nine virtues. The Perfected One of the Left Mystery stands on his left, and the Perfected One of the Right Mystery on his right. The Dragon and Tiger Lords, Jade Youths, and Jade Maidens stand in attendance on either side, with the Celestial Master to the west. Merit Officers are present in all four directions, and blue clouds fill the chamber. All the deities you visualize sit upon seats of purple cloud, which seem to be rising.

After the ritual, step back and bow again. Then kneel upright, click your teeth twenty-four times, and make this petition:

“Disciple so-and-so of Zhengyi Mengwei, an important lineage of the Zhengyi school, bows in reverence. Officers and messengers of the four quarters, let the energy of azure clouds fill this hall. May all the deities in my visualization sit together upon seats of purple clouds, as though those seats were rising on clouds.”

After the ritual, step back and bow again. Then kneel upright, click your teeth twenty-four times, and make this petition:

“Disciple so-and-so of Zhengyi Mengwei bows with head lowered, wishing to entrust body, spirit, and life to the Dao. I respectfully address Taiqing Xuanyuan, the Supreme Three Heavens, the boundless Great Dao, Lord Lao, the Supreme Elder, the Heavenly Emperor, the Elder of Heaven, the Nine Elders of the Immortal Capital, the Elder of the Nine Qi, the countless layers of Dao Qi, the twelve hundred officials and lords, and all the deities beneath the jade steps of Taiqing:

“By the good fortune accumulated in previous lives, I have been able to practice the True Dao, yet presumptuously yearn for long life. I vow to restrain myself and build merit, correct my faults, and cultivate virtue. I beseech you to forgive and cleanse away all the grave offenses I have committed throughout my lives up to this day, so that I may reform myself and make amends for past wrongs. I also beseech you to help my parents and ancestors of nine generations cultivate virtue, and to forgive and cleanse away all the grave offenses they have committed throughout their lives up to this day, so that they may reform themselves and make amends for past wrongs. May their suffering souls all escape the Nine Depths and ascend to the heavenly realm.

“May my cultivation of the Dao be truly sincere. I beseech you to remove my name from the registers of the dead and enter it in the Mysterious Registers of the higher realm, so that my whole family may share in good fortune. The great kindness of nurturing and protection is of profound importance. I, so-and-so, bow my head and make this petition with due reverence. I bow again.”

Then kneel upright and say: “I, so-and-so, received instruction in the Dao from my master and accepted and wear the Fulu. Though I have not yet understood the truth, I am resolved to seek immortality, long life, and deliverance from the world. Recently I have been beset by hardship and illness, and my condition has lingered without relief. Therefore, today I submit this petition, requesting one Celestial Lord of Empty Purity and ten thousand soldiers in red robes to garrison the Celestial Pillar Palace, suppress ghosts and evil forces, dispel calamities, and ward off the Qi of the Six Heavens, so that I, so-and-so, may recover from all illness. I look up to the Great Dao for its kindness in nurturing and protecting me. So-and-so bows with head lowered, bows again, and bows with head lowered.”

He then knelt for a long time and prayed: “I, your servant, have lately fallen into difficult circumstances. My mind and spirit are unsettled, my dreams are unreal, and my hun and po souls cannot remain at rest. I respectfully ask that one Lord Shangming, who gathers in the spirits, together with his subordinate officials and generals, treat my illness and heal all my ailments. I humbly receive the grace of the Great Dao, which nourishes living beings, and bow my head twice.”

He then knelt for a long time and prayed: “I, your servant, have lately fallen into difficult circumstances. My mind and spirit are unsettled, my sleep is troubled, and my hun and po souls cannot find peace. I respectfully ask that one Lord Shangming, who gathers in the spirits, together with his subordinate hundred and twenty officials and generals, treat me specifically, so that my mind and spirit may be at peace and in harmony with the Dao. I bow twice.”

He then knelt for a long time and prayed: “My body is often afflicted by illness, and the Four Great Elements—earth, water, fire, and wind, which make up the human body—are dull and uncomfortable. I am sick, and fear that if my illness grows severe, I will be buried in the Yellow Springs. I respectfully ask that one Lord Yangzhi of the Celestial Office, one hundred and twenty officials and generals, and one hundred and twenty attendants and soldiers on the left and right treat my illness, open the Gate of Life, and increase my years. I also ask that one Lord Nanshang and his one hundred and twenty officials and generals extend my life for me in the Palace of Granaries, the divine palace that governs the nourishment of life, so that I may live forever and never die. I humbly receive the grace of the Great Dao, which brings all things into being. I am overcome with reverence and bow my head twice.”

He then knelt for a long time and prayed: “Ever since I came to live here, my sleep has been troubled, and I have also encountered fierce and violent ghosts of old Qi. They disregard the laws of the Most High and often come close to my body. If I do not promptly make an offering of prayer…”

He then knelt for a long time and prayed: “Ever since I came to live here, my sleep has been troubled, and fierce and violent ghosts of old Qi have disregarded the laws of the Most High and often come close to my body. If I do not promptly petition the Celestial Office’s officials and generals to drive them away, in time they may bring disaster. I now respectfully petition one Immortal Lord and his one hundred and twenty officials and generals, asking them to subdue and destroy the perilous ghosts of old Qi, so that true Qi may descend and spread, the house may be cleansed and peaceful, demons and evil spirits may retreat, and my ears and eyes may be clear. I humbly receive the boundless grace of the Great Dao. I am overcome with reverence and bow my head twice.”

He then prostrated himself on the ground where he stood, knocking his head against the prayer tablets and striking his cheeks. When he had finished, he rose. Next, facing the incense burner, he recited the invocation:

The incense officials and envoys, the Lords of the Left and Right Dragons and Tigers (divine generals who guard the incense altar), the incense-bearing envoys, and the true gods who govern the Three Qi should cause immortal medicines and numinous herbs—such as golden liquid, cinnabar and azurite, and lingzhi—to arise spontaneously where the true gods are worshipped, and gather the myriad spirits and perfected beings there. Before the incense table, I pray that my cultivation of the Dao may accord with the utmost truth, that my whole family receive blessings, and that the people of the world also enjoy its grace. May the immortal boys and jade maidens attend to the incense smoke and carry what I present directly before the Heavenly Emperor. Bow twice, then withdraw without looking back. Before entering the meditation chamber, inform the family in advance and tell them not to make noise. When the ritual is over, everyone must remain quiet.

The five ranks of jade maidens mentioned above attend to the incense smoke and convey memorials directly before the Heavenly Emperor. Bow twice, then withdraw without looking back. Before entering the meditation chamber, tell the family in advance not to make noise. When the ritual is over, everyone must remain quiet.

When Lady Wei transmitted these five forms of audience ritual to Celestial Master Wu of Mount Song, she often used this same procedure.

Tenth: Entering the Meditation Chamber

The Declarations of the Perfected records a key teaching transmitted by the Shangqing Perfected Feng Yanshou: Whenever people enter the meditation chamber—a quiet room for cultivating the Dao, burning incense, and presenting petitions—they should face the mat, bow sincerely, gently tap their teeth as a ritual gesture, and silently offer a prayer, stating their requests as they wish. As long as their minds and spirits are focused, they will receive a numinous response. Only by steadying the mind and calming the breath can their petitions reach the beings above. Do not look back while burning incense. Looking back offends the Perfected and invites an external response from pernicious influences.

The Perfected of Clear Emptiness also said: Each time you enter the meditation chamber, first rinse your mouth with water to wash away impure Qi. When leaving, rinse your mouth again to seal the original Qi within the Three Palaces, the places in the body where Jing and Qi are stored. Do not look back when going out through the chamber door; doing so offends the Perfected and is taken as a sign of insincerity. In the meditation chamber, you must not speak with outsiders or step on the threshold. These prohibitions are strict.

Eleventh: The Method of Burning Incense

The Most High teaches that incense must not be held between the teeth when it is lit; this is an important numinous prohibition. The Hidden Instructions for Ascending to Perfection says that during an audience and memorial ritual, one should first build up the fire until the incense catches fully, so that its smoke rises in a single surge and reaches the heavens. The smoke should not rise weakly or slowly, or appear only in fits and starts.

Twelfth: Instructions for Visualization

The Celestial Master’s incense-burning ritual says: When entering a quiet chamber—a place where Daoists meditate and practice rites—to burn incense, one should continually visualize a Green Dragon on the left, a White Tiger on the right, a Vermilion Bird in front, and a Black Tortoise behind, all standing guard. Mr. Lu’s method of visualization says to imagine a golden youth serving the incense smoke to the left of the burner and a jade maiden to the right. The Li ritual says to visualize five-colored smoke rising from the incense. The Statutes for Entering and Administering the Xuandu says that when submitting memorials and paying homage to the divine and perfected beings, one should visualize the Qi of the Five Directions, along with the divine officials, messengers, clerks, and troops. They should be arranged in solemn ranks on the left and right, as if right before one’s eyes, and standing in attendance to the front, back, left, and right.

The Celestial Master’s Treatise on the Teachings of the Ink says: Whenever entering a quiet chamber to burn incense, one should focus the mind in visualization, as if able to see the forms and bearing of the spirits. One must not let the mind become empty and still, without a sound, then leave hurriedly without performing the proper bows.

Tooth-Tapping Method, Section Thirteen

The Scripture of the Divine Luminaries from the Precious Book of the Nine Perfected and the Most High says that there are several methods of tooth tapping. Tapping the teeth on the left is called “striking the Celestial Bell”; tapping the teeth on the right is called “beating the Celestial Chime”; and tapping the upper and lower teeth at the center is called “sounding the Celestial Drum.” If one suddenly encounters danger or an inauspicious event, strike the Celestial Bell thirty-six times. If one faces an evil occurrence and needs the great spell of the awe-inspiring spirit that wards off evil, beat the Celestial Chime thirty-six times. When visualizing, contemplating the Dao, or summoning the perfected beings and spirits, sound the Celestial Drum. To tap the teeth, bring together the four central teeth, close the mouth, and relax the cheeks so that the sound is deep and contained.

Half-Closed Eyes Method, Section Fourteen

“Half-closed eyes” means keeping the eyes neither fully shut nor fully open, so that the hidden and the manifest connect, while focusing intently and carefully on visualization and inner observation. Today, people may also use this method when entering a quiet chamber or submitting memorials.

Bowing to the Ground Method, Section Fifteen

The Hidden Instructions for Ascending to True Perfection says: “Bowing to the ground” means first making a bow and touching the forehead to the ground, then bowing again.

The Dengzhen Yinjue says: “In performing the jishou bow, first make one bow, touching the forehead to the ground, and then make a second bow. Under the old rules, the practice of making a single bow first had long since become rare in the world. Even when people made two bows, they often failed to complete them properly, let alone make one separate bow before performing the jishou. Today, some people touch their foreheads to the ground while seated and call this jishou. But simply sitting on the ground, bending forward, and touching the ground does not count as jishou.

Instructions on the Second Bow, Section Sixteen

The so-called “second bow” means completing two full bows. After bowing, one should rise separately and then sit down; do not flow straight from the bow into a seated position. If the bow and sitting are joined together, so that only one full bow is made, it does not count as a second bow.

Instructions on Being Sincerely Apprehensive and Fearful, Section Seventeen

The so-called “sincerely apprehensive and fearful” rite is performed by holding a tablet used for presenting or reciting ritual texts, bending forward twice to touch the ground, and then holding the tablet before the chest while kneeling upright for a brief moment. One then bends forward again to touch the ground. Completing this sequence once still does not count as making two bows. If the ritual text says “bow until the forehead touches the ground,” one must strike the ground with the head.

Tao Yinjü (Tao Hongjing) said: “Although cultivating the Dao places great importance on keeping it in one’s heart, one must also show reverence in one’s conduct. The words recited aloud, one’s movements and steps, and one’s responses to each occasion should all accord with ritual measure, with stillness and activity properly balanced. Keep the heart clear and still, and ensure that outward conduct also accords with ritual propriety.”

The passage above is from the Dengzhen Yinjue.

On Two People Together Devoting Themselves to the Dao, Section Eighteen

The Taixuan Du says: “Whether they are accomplished cultivators of the Dao or ordinary people, those who live at home with a spouse yet long in their hearts for the Great Dao and set their aspirations on Dao and De are well suited to cultivating together as a couple. If they do not cultivate together, they may hinder one another: one partner may not understand the purpose of cultivation and, seeing the other practice, may feel obstructive. In the end, they may harm each other.

“A husband and wife may practice the morning observance together. When entering the quiet chamber used for Daoist rites and cultivation, the man stands on the left and the woman on the right. One person makes the invocation, while both attend with reverence and concentration and perform the second bow together. If a woman is ritually impure on a day of paying homage to the perfected ones, she should refrain from taking part. Yet if she sincerely shares the intention to devote herself to the Dao, she may still resonate with it.”

One’s Natal Day

On the day corresponding to the year of one’s birth, one may recite the scriptures once or twice. This can make the soul and spirits clear and upright, preserve primordial Qi for a long time, free one from suffering and distress, cause the body to shine with light, and bring the protection of the Three Realms and the welcome of the Five Emperors. When one’s merit is complete, one’s name will be entered in the register of the immortal realm of Shangqing.

At dawn on one’s natal day, burn incense facing the direction associated with one’s birth year. Click the teeth together three times, visualize inwardly, bow twice, then offer this prayer softly:

“May Taiyi (the deity who governs life) guard and protect my life; may the three Qi unite and return to the Real. Within the chamber of the womb are wondrous, supreme visions: the mother belongs to the Mysterious, the father to the Primordial. The five organs that gave me life gather in my spirit: below, they pour down Jade Nectar (a Daoist term for the body’s fluids); above, they attend court at the Mud Pill (a cultivation site in the head). At night, I refine the seven Po souls; at dawn, I harmonize the three Hun souls. On my right is the Jade Radiance of Life; on my left, the Golden Dawn of the Whistling One. May I attain immortality, command the numinous officers and spirits, remain forever blessed and at peace, and fly through the heavenly realms in all ten directions.”

When the prayer is complete, click the teeth together three times, swallow the saliva three times, and bow inwardly four times. This is called “The Supreme One’s Hidden Court Rite of Praying for Life and Returning to the Womb of the Primordial.” Practicing it regularly can settle and protect the Hun and Po souls, bringing long life and immortality. There is no need to enter a quiet chamber for this practice; simply sit in a somewhat secluded place at home, away from other people. (From the third chapter of the Zhen’gao.)

Entering the Chamber and Facing the Seat

Whenever you enter a quiet chamber to burn incense, face the seat, bow inwardly, click the teeth together, and pray silently, stating your wishes as you see fit. If you are focused and reverent, you can receive a response from the spirits.

Days for Subduing the Three Corpses

The days Jia-yin and Geng-shen are when the Three Corpses (spirits believed to dwell in the human body, disturb the mind, and record one’s transgressions) vie to disrupt the mind. On these two days, one should not have intercourse with one’s spouse, and should be careful in daily life and eating.

On Jia-yin day, one may cut the fingernails; on Jia-wu day, one may cut the toenails. It is said that on these two days the Three Corpses roam through the corresponding parts of the body, so cutting the nails serves to subdue the corpse spirits.

Constantly Visualizing and Recognizing One’s Own Form

Constantly visualize and recognize your own physical form.

During cultivation, one should often visualize one’s own body, making it appear clearly before one’s eyes. Visualize the sun and moon on your face, shining over your whole body: the sun is on the left and the moon on the right, about nine inches from your face. The sun is purple and emits nine beams of red light; the moon is yellow and emits ten beams of white light.

When the visualization is complete, click the teeth together three times and quietly pray: “The High Perfected Ones of the Primordial Embryo, the Two Mysterious Lights of the sun and moon: may you embrace and hold the Seven Po of my right side, and bind and gather the Three Hun of my left, so that my spirit and body may endure together for a long time.” After praying, click the teeth together three more times and swallow the saliva in your mouth seven times. This method is called “The Lord’s Way of Recording the Form, Binding the Hun, and Controlling the Po”: a practice of stabilizing spirit and body and gathering the Hun and Po through visualization and prayer. The Scripture of the Yellow Court says: “Gather back the Hun and Po, so they will never again scatter.”

The True Telling says: “Those who attain the Dao often regret that they did not hear of it sooner; those who lose the Dao often regret that they did not devote themselves to practice sooner.” What is meant by “dedication”? It is single-mindedly and steadfastly carrying out one’s practice. What is meant by “diligence”? It is respectfully cultivating one’s work. If you discipline yourself by following precepts, carefully uphold your practice, and seek to resonate with the Dao, you will draw closer to it. Practice wholeheartedly and do not slacken.

The True Telling says: “An impatient and violent temperament is a failing that harms oneself; an inwardly calm and tranquil mind is a firm stairway toward seeking the Dao. If impatience and violence are allowed to grow, the true Dao will recede; correct this temperament, and the Dao will come near. In all kinds of circumstances, be gentle and composed, and strive to be sincere and pure. In this way, you will draw close to the Dao.”

The Perfected One of Ziyang says: “Not bathing regularly is a habit of the Po. If you go against this habit, you can refine your true nature and remove impurity, allowing the corpse Po to depart of its own accord.”

Prayer Before Sleeping, Part Twenty-Three: A method of prayer before sleep, part twenty-three.

Ordinary people should raise their beds slightly when they sleep. This makes it harder for the Qi of the earth to rise up and intrude, and lessens disturbance from the Qi of ghosts. Homes should be kept clean and orderly. A clean home can receive numinous Qi, while a filthy, cluttered home gathers stagnant Qi. When stagnant Qi disrupts a household, tasks become difficult to complete and it becomes hard to settle in one’s home. The human body is the same: one should bathe regularly and keep clean.

The Daoist text Zhengao says: if people in the world know the names of the six palaces of Fengdu, the underworld, the hundred ghosts will not dare harm them. Before going to sleep, one should regularly face north and recite a prayer in a low voice three times. The prayer is:

“I am a disciple of the Most High, who governs the six heavens. The six palaces of the six heavens are under my jurisdiction and under the Most High’s authority. I know the names of the gates of the six palaces, and thus can live forever. Whoever dares to trespass against me, the Most High will cut off your body.”

The six palaces are arranged in order to the east. Their names are: the First Palace, Palace of Yin Heaven Where Zhou Is Cut Off; the Second Palace, Palace of the Ancestral Heaven of Peaceful Slaughter and Just Affairs; the Third Palace, Palace of the Martial City That Bright Stars Cannot Transgress; the Fourth Palace, Palace of Heaven’s Tranquil Illumination and Sinful Qi; the Fifth Palace, Palace of the Seven Transgressions of the Ancestral Spirit; and the Sixth Palace, Palace of Heaven’s Daring Officials and the Linked, Winding Courtyards.

After reciting the prayer, click the teeth together six times and then go to sleep, thereby warding off the Qi of ghosts and evil spirits. Repeat this procedure three times. This method is also found in the Fengdu Ji.

The Northern Emperor’s Divine Incantation Method: When reciting the incantation in ordinary circumstances, one may chant it softly, unless the purpose is to subdue ghosts and spirits. It is said that this can remove filth and evil, destroy the Three Corpses—the Daoist spirits said to dwell in the human body and record a person’s transgressions—and disperse lingering foul Qi, keeping ghosts, demons, and evil spirits from approaching. If one recites it over a long period, the Northern Emperor, a revered deity of the northern pantheon, will send celestial troops to guard them.

Only when performing the rite to subdue ghosts and spirits should one chant aloud. Face north while reciting, click the teeth thirty-six times, visualize the Five Spirits—deities imagined within the body or as protectors—and then chant the incantation softly. Click the teeth once for every four characters as a rhythmic beat.

The incantation says: “Heavenly Canopy, Heavenly Canopy, Ninefold Origin’s Slaying Youth; Five Dings, Commanders of the Bureau; Gao Diao, Lord of the North; Seven Luminaries and Eight Spirits, the Most High’s vast ferocity. Long-skulled, giant beasts, bearing the Emperor’s Bell; the two Su Xiao deities, solemnly arraying the chariot and riding the Kui dragons. The King of Divine Might wields his sword, slaying evil spirits and erasing their traces. Purple Qi ascends to heaven; cinnabar clouds surge up fiercely. Swallowing demons and devouring ghosts, they stretch across the sky and drink the wind; pale-blue, long tongues, green teeth, and an old man with four eyes. Celestial troops and mighty warriors display their power in the south and repel the enemy; the Heavenly Zou, divine beasts of the sky, race fiercely, displaying their power and brandishing their blades in the north. Three hundred thousand troops guard my body, preventing evil spirits from entering; within a thousand li, they drive out corpse demons and ill fortune. If any petty ghost dares to appear, a giant axe will cleave its form. The fierce blood of the Flame Emperor, the burning bones of the Northern Dipper, the shattered remains of the Four Luminaries, the annihilation of all kind by Tianyou; with one sweep of the divine sword, ten thousand ghosts scatter of their own accord. Act swiftly in accordance with the commands of the Most High Emperor. The incantation is complete.”

The divine generals, troops, and ritual implements named in the incantation are forces for destroying ghosts and evil spirits. This incantation may be recited by night or by day as a daily prayer. The scripture also says that if a ghost encounters this incantation three times, its eyes will rot blind and its body will be destroyed; this is a description of the incantation’s power to drive out ghosts.

The “Northern Emperor’s Divine Spell for Slaying Ghosts” is said to be a magical technique secretly transmitted by the Northern Emperor. Anyone who obtains its formula and practices it regularly can set out on the path to long life and immortality. Men and women, young and old, may all practice it. Ghosts and spirits often cower when they hear the spell, and those who are ill can recover quickly after practicing it. During practice, one should click the teeth together, close the eyes, and visualize the five viscera. Each of the five viscera has its own spirit, which naturally dwells within the body. This spell is kept in secret at Fengdu, the underworld in Daoist legend, and must be kept confidential; it should not be passed on to unsuitable people. The spell appears in the Shangqing scriptures Dengzhen Yinjue and Zhengao. It is also recorded in Zhengyi scriptures and Fashi Yaojue, and is included in Daojiao Lingyan Ji as well. Many people in both ancient and recent times were believed to have benefited from practicing it; only a brief account is given here.

Absorbing the Radiance of the Sun and Moon, Chapter Twenty-Four

The “Great Fangzhu Palace” is where Lord Qing Tong, a Daoist immortal, regularly resides and practices. There are celestial immortals and perfected beings, officials of the Supreme Ultimate, and the deity in charge of people’s allotted lifespans. Even after completing their cultivation and attaining the Dao, some continue to practice the method of absorbing the radiance of the sun and moon.

To practice absorbing sunlight, visualize a red sun, about the size of a copper coin, in the heart. It radiates light and rises from the heart to the throat. When it reaches the space between the teeth, it does not pass outward; instead, it turns back and enters the stomach. Continue visualizing for a while, then close the eyes and clearly perceive what is in the heart and stomach. Exhale, then swallow saliva thirty-nine times. Practice three times each day: at sunrise, at the morning meal, and at noon. It is said that after one year of practice, illness can be dispelled; after five years, the body will shine; and after eighteen years, one will attain the Dao. When practicing at noon, the body will cast no shadow, and one can also avoid malign influences and misfortune. In ordinary practice, visualize the sun in the heart and the moon in the Mud Ball Palace, the upper Dantian in the head. Absorb sunlight during the day and moonlight at night.

To practice absorbing moonlight, visualize the moon with ten rays of light, white in color…

When practicing the “Moon Absorption Method,” visualize the moon radiating ten beams of white light. Let the light enter through the crown of the head, descend along the throat to the teeth, and then swallow it into the stomach. Another teaching says to visualize the moon often. Practice this method from the first day of the month through the fifteenth. After the fifteenth, the moon gradually wanes and its light weakens, which also harms the “Celestial Qi,” the primal energy between Heaven and Earth; therefore, you should stop.

It is said that this method was passed down by the Perfected Ones and comes from the Middle Section of the Scripture of Great Wisdom. Practicing it regularly can preserve your body until an age of peace and order. Lady of the Southern Pole taught this method, instructing practitioners to visualize the sun in the heart and the moon in the Niwan, an imagined point at the center of the head, and to practice diligently without interruption. Daoism holds that this can dispel the Three Corpses—spirits believed to harm a person’s body and mind and report their wrongdoings to Heaven—as well as diseases and calamities. It is also a method of refining the hun and controlling the po, the soul aspects associated respectively with spirit and the body. When the sun and moon continually shine upon the body, ghosts and spirits have nowhere to hide.

Lord Green Lad said: “That is why one must practice constantly. I am one who does so.” Now I pass this method on to you. If you can practice it, you may secretly transmit it to those who sincerely wish to learn. Practicing this method does not interfere with studying the treasured books, the Daoist scriptures; it is even more beneficial to practice the methods of absorbing the sun and moon alongside them. Immortals can accomplish many things in a single day and night without tiring; this is the result of diligently cultivating the Dao. Such a life should not be lightly relinquished. (From the third section of the Declarations of the Perfected.)

The foregoing comes from the admonitions of Lord Wang of the Western City.

Mr. Meng’s Instructions, No. 25

Shan Shiyuan received this method from Mr. Meng: before going to sleep at night, first read the Inner Landscape Scripture of the Yellow Court, a Daoist classic for visualization and nourishing the spirit, once, then go to sleep. In this way, the hun and po are naturally restrained and refined. Practice this regularly, and after twenty-eight years you will become an immortal. The recommended total is ten thousand recitations, ideally three or four each night.

Lady Jiang of the Northern Marches said: Even if you have not yet practiced and studied for the required number of years, this can still help you suffer fewer illnesses. It is a path to long life and immortality.

The foregoing comes from the third section of the Declarations of the Perfected.

A Charm for Bad and Good Dreams, No. 26

The Perfected of Great Simplicity taught beginners a method for dispelling nightmares. If nightmares occur often, they may be due to one of three causes: “Po Demons,” uncanny beings that disturb the hun and po; “Trials of the Mind,” in which the heart-mind is put to the test; or “Corpse Thieves,” evil influences believed to invade body and mind. The following method is used to suppress and dispel these effects.

After waking, pinch and press the philtrum fourteen times with the left hand, then click the teeth fourteen times and softly recite:

“Great Cavern, true and profound; refine the three hun for long ages. First hun, quickly go and guard the seven po. Second hun, quickly go and guard the Niwan, the spiritual center in the head. Third hun, obey the heart spirit’s restraint and quickly petition the Three Primordial Lords of Great Simplicity. I have just encountered an inauspicious dream: wandering po have come to nourish evil influences. Quickly summon Tao Kang and Hu Ming to report this to the Imperial Lord. May the Five Elders and Nine Perfected each guard the body’s gates. May the Divine Master of the Yellow Portal and the General of the Purple Gate, bearing axe and halberd and holding bells, destroy the essence of evil. Turn misfortune into good fortune, and prevent calamity and death from arising.”

If you go back to sleep after reciting this, it is said that an auspicious sign will surely follow; the evil influence that caused the nightmare will be sealed beneath the Three Passes. After three years, you will dream only when responding to the spirits. Your dreams will clearly foretell the future, and nightmares and fears of ill omen will trouble you no more.

If you have a pleasant dream at night, in which an auspicious sign appears and fills your heart with joy, this is an auspicious response. After waking, rub your eyes fourteen times and pray:

“Highest One, exalted essence; three emperors, radiant in cinnabar. May the Crimson Palace, abode of the heart spirit, shine clear, and may auspicious responses convey their meaning to the heart. The gentle po of the Three Primordials; the Celestial Emperor receives the scriptures. May all that you encounter be in harmony, and may you ascend in flight to the immortal realm of Shangqing. May you remain always with the Jade Perfected and meet together in the Purple Court.”

The passage above comes from the Hidden Book of the Great Cinnabar.

“Mountain Source” refers to the hollow just below the nose, on the left side of the philtrum, at its pointed base. Each evening, swallow saliva twenty-seven times, then press the spot twenty-seven times with the index and middle fingers of your left hand. Practicing this regularly is said to awaken spiritual perception, sharpen the sight, and ward off the intrusion of malevolent beings. It may also be done in the morning. After pressing the spot, silently recite the incantation:

“Open the Heavenly Court and grant me long life; let me see clearly for ten thousand miles, and let my hun and po return to the state of an infant. Destroy ghosts and demons, drive away baleful influences, and summon the many spirits. Ascend to the realm of the Most High and unite with the sun. May I take my place among the perfected beings and have my name entered in the register of wondrous immortals.”

This can also be done in the morning: after pressing the spot, silently recite the same incantation.

Formula for Brightening the Ears and Eyes, No. 27

The Zhen’gao (Declarations of the Perfected), a Daoist classic, says that those who seek the Dao should first make their eyes clear and their ears keen, for these are essential foundations for carrying out one’s work. The ears and eyes are steps on the path to the true Dao and gateways for communicating with the spirits. They enable one to discern whether the Dao has been attained or lost, and whether one will endure or perish. Here is a practicable method recorded in a scripture:

Every day, press the small points behind the ends of the eyebrows twenty-seven times. Then rub both eyes and the areas above the cheekbones with your palms and fingers, and massage around the ears thirty times. Keep count, but practice at any time of day. When finished, begin between the eyebrows and press upward along the forehead, moving toward the hairline, twenty-seven times. Then swallow saliva as many times as you wish. Regular practice is said to make the ears keen and the eyes clear; after two years, one may even be able to read and write at night.

The small points behind the eyebrows are called the “Palace of the Six Harmonies of the Upper Origin.” They are said to generate the light in the eyes, keeping the gaze clear and bright, sustaining its reflection in the pupils, and nourishing the spirit of the eyes. This is regarded as a superior method of cultivation practiced by perfected beings in their daily lives.

A formula of the Daoist Master of the Blue Ox: When going to sleep at night, imagine the sun resting at your forehead and the moon below your navel. This can ward off tens of thousands of ghosts and evil spirits, summon Jade Boys and Jade Maidens to descend, and drive away every kind of calamity. This method is exceedingly secret and highly efficacious. It comes from Feng Junda. Shen Xi says: When taking divine medicines, do not face north. The days of Hai and Zi are especially forbidden. You must not spit, either, for this will deplete your Jing and Qi and shorten your life.

Luan Ba’s Formula, Twenty-Ninth

A formula of Luan Ba: When passing through the wilderness, approaching a temple dedicated to numinous spirits, or coming before a gate where fierce spirits dwell, visualize a perfected person in your mouth named Elder Rednumen, with two Jade Maidens standing beside him. One is called Huazheng, the other Shejing. The Elder wears a red silk robe, while both Jade Maidens wear yellow garments on their upper and lower bodies.

After completing the visualization, shout sternly: “Ghosts and spirits in the temple, come quickly and bring all evil influences before Elder Rednumen to be put to the sword!” All the evil spirits will then flee a thousand li. This is the method of capturing ghosts and evil spirits used by Elder Rednumen, the advance emissary of the Three Heavens—the levels of the heavens in Daoist belief.

Dietary Prohibitions, Thirtieth

Cheng Wei, a female immortal, says: When taking numinous medicines, do not eat foods containing blood, lest the Three Corpses—the spirits said to dwell in the human body and hinder cultivation—be unable to depart. Dried meat may be eaten. The Fenggang Formula says: When a Daoist priest falls ill, they should turn their inner gaze toward the heart and make it generate fire, which burns throughout the body and at the site of the illness. Focus intently during the visualization, until you seem to see the afflicted area; then the illness will be cured. Wherever there is pain, intensify the visualization of fire there. This is said to be sure to work.

Scroll Forty-Six: Secret Essentials and Methods, Part Two

Essentials of Cultivating the Real

The First Yellow-Silk Inner Method

Whoever is single-minded in their resolve, secretly yearns for the mysterious and true Dao, delights in and immerses themselves in the way of the mystery and truth, observes pure fasting and arduous discipline, and admires the immortals—if such a person happens upon these three grades of scriptures without having received them from a master, then they must have a karmic affinity with the mysterious Dao from a previous life. Their name is listed in the register of immortals in the Imperial Realm, and a Perfected One has secretly transmitted the teachings to them; they were destined to receive these scriptures. They possess exceptional innate qualities, enough to establish achievements in the world. According to the stipulations of the Supreme One’s Forty-Four Methods of the Yellow Register, they may receive the rites of secret covenants and oaths witnessed by the gods. This is because they have a karmic affinity with the mysterious Dao from a previous life, their name is listed in the register of immortals in the Imperial Realm, and a Perfected One has secretly transmitted the teachings to them; they were destined to receive these scriptures.

To practice this method, choose a Jiazi day—a day in the sexagenary cycle—and, after observing pure fasting, enter a quiet chamber. At midnight, when Yang Qi begins to arise, lie down or sit as you wish, gently close your eyes, and let your thoughts drift in a hazy state. Then click your teeth twenty-four times and bow inwardly toward the four directions. When you have finished, recite this prayer softly:

“Supreme Ninefold Numinous Ones, Three-Su Primordial Essence, great gods of the Immortal Capital, Three Pure Ones of the Four Poles. In ages past, I upheld the teachings of the Dao and was fortunate to encounter this scripture of the highest rank. The profound and mysterious master is distant and difficult to find; I have not been able to behold the form of a Perfected One. I beseech you to grant me the hidden covenant of the mountains; I am willing to swear my oath with the gods as witnesses. May the Jade Youths attend and guard me, and Jade Radiance support me in attaining long life. May the Eight Vows unite in the Ninefold Concord; may wondrous wisdom open to the numinous. May I attain spiritual powers, become an immortal, and ascend to Highest Clarity.”

After reciting the prayer, click your teeth twenty-four times again, swallow your saliva ten times, and bow inwardly to the scriptures before retiring. You may also rise, sit upright, and recite the scripture; in this way you will surely receive auspicious signs. If you can practice regularly, within three years you will become a scripture master and receive an office such as Perfected One or Grandee. This is the method of inner cultivation recorded in the Yellow Register. There is no need to seek a master or perform a blood oath—the rite of pledging an alliance by drinking blood. Even Perfected Ones who have already received the scriptures should practice this method often.

○ Second: The Hidden Method of Inner Reverence for the Three Origins during the Eight Morning Observances

All who cultivate the Dao and receive and uphold the three classes of true scriptures known as “Ciyi,” “Dongxuan,” and “Yinxuan Yuzhang” should practice diligently, aspire to accord with the Great Dao, and sincerely reach out to the divine spirits. They should remain single-minded, observe purification and abstinence, devote themselves to cultivating the Dao and safeguarding life, and persist in experiencing the Dao’s clear, empty, and mysterious realm. Such people will surely become transcendent immortals.

According to the Forty-Four Methods of the Supreme High Yellow Register, anyone wishing to perform the “Hidden Indoor Rite of Paying Homage to the Three Origins at Eight Morning Watches”—a secret rite performed indoors to pay homage to the divine beings of the Three Origins—should enter a room at dawn on one of these days: jiayin, bingyin, wushen, gengshen, jisi, jisi, guihai, or yihai. Burn incense on both sides, half-close the eyes, gather the spirit and visualize inwardly, click the teeth twenty-four times, and pay homage in the heart to the four directions. Then recite this prayer softly:

“Supreme High and Most Numinous, primal essence of the Three Su: on this auspicious day, I respectfully pay homage to the true scriptures indoors. Divine youths and Jade Maidens, please scatter fragrance through the empty courtyard, so that I may attain immortality and move Heaven and Earth.”

When the prayer is finished, quickly close the eyes, shutting out all things within and without and returning to stillness, so that neither side hears nor sees the other. Then click the teeth twenty-one times, swallow the saliva three times, and open the eyes. The rite is complete. This is the “Hidden Indoor Rite of Paying Homage to the Three Origins at Eight Morning Watches.”

It is said that practicing this rite regularly enables one to communicate with the spirit realm and see clearly, to resonate and unite with the true spirits of the Three Origins, and to mysteriously experience the transformations of ascent and descent in the hidden realm. The Jade Maidens who attend the scriptures will submit a petition on the practitioner’s behalf, praying for long life and for them to become immortal spirits who never die, and will move Heaven and Earth. Those who have not yet received the scriptures will, after practicing this rite for three years, become scripture masters and receive efficacious signs and auspicious portents.

“Third: Removing Sin from the Register Within”

All who cultivate and uphold the “Ciyi Marvelous Writings” of the Great Cavern True Scripture…

Anyone who practices and upholds the “Wondrous Text of the Female One,” a method or chapter within the Scripture of the Great Cavern of Truth, should set aside a quiet room and have no dealings with outsiders. Place the scripture on a clean shelf, burn incense and bow before it each morning and evening, and state your wish: to have your record of sins erased in the human world.

On the third, seventh, and twenty-first day of each month, it is said that the Jade Maidens who attend the scripture report a person’s misdeeds to the Three Primes, the deities who govern Heaven, Earth, and Water, and to the Lord Emperor Taiyi. Together they examine that person’s conduct on those days. One should therefore enter the quiet room on these dates, burn incense, click the teeth twenty-one times, close the eyes, and silently recite:

“Divine method of the Most High, Scripture of the Great Cavern of Truth: in former days, I was fortunate to encounter the divine and open the seven charts of protection, thereby gaining a place at the assembly of the Three Pure Ones. If I have committed hidden sins, may the Lord Emperor spread forth numinous Qi, make the two forms of Yin-Yang manifest, and may the Supreme Emperor unite my spirit and form, so that I may ascend to become an immortal, a divine perfected being who lives forever.”

After the prayer, click the teeth fourteen times, bow inwardly toward the four directions, then open the eyes. This completes the rite. It is said that if one does this regularly, the Three Primes will respond in secret and the Lord Emperor will pardon one’s misdeeds; any reports of that person’s sins will be rejected.

Fourth: The Inner Method of Secretly Appeasing the Three Primes and Purifying Impurity

When Daoist practitioners cultivate the visualization method described above, or practice the Taiyi method, they must avoid seeing corpses, blood, and other defilements. If they happen to see such things, they can perform the Inner Method of Secretly Appeasing the Three Primes and Purifying Impurity: take one zhu of cinnabar, scatter it into water, and use the water to wash the eyes, rinse the mouth, and wash the hands and feet. Then enter the quiet room and lie straight, placing the hands one over the other on the chest. Click the teeth fourteen times, bow inwardly toward the four directions, and silently recite:

The “Supreme Dao of the Three Primordials” (a superior Daoist method bestowed by the Three Primordial High Gods) and the “Great One” (a deity who governs and protects) safeguard my body. The Lord of Destiny and the Five Spirits Huang Ning (deities who guard life and the five organs) dispel the corpse worms in my blood and drive away evil and impurity. The Seven Fluids nourish my body and cause the five organs to shine with radiance, so that I may become an immortal and enjoy lasting peace, well-being, and good fortune.

When the invocation is complete, immediately close your eyes, hold your breath, and focus your spirit within. Let your inner self and the outside world merge, until you can no longer hear or see anything external. After a while, if you feel your body grow slightly warm, this is a sign that the practice is taking effect. Then click your teeth seven times and swallow your saliva three times. Completing these steps is the internal cultivation method called “The Three Primordials’ Hidden Repentance and Purification from Impurity.”

○ The Great Emperor’s Method for Unbinding Knots and Opening the Scriptures, Part Five

After Daoist priests have cultivated and received the superior Daoist method, whenever they wish to examine or study scriptures, or open a scripture case to prepare for recitation, they should burn incense beside them, bow toward the scriptures, and click their teeth three times. Then they should pray softly:

“The Jade Emperor’s superior method reaches upward to the Three Pure Ones (Sanqing), the highest divine realm revered in Daoism. On this auspicious day, I observe purification and reverently open the sacred scriptures. May every hidden obstruction be dispelled, and may all that I seek be accomplished. May the Jade Youths attend as guards, and may Jade Blossoms spread their fragrance. I report upward to the Three Primordials: grant me long life.”

When the prayer is complete, the scriptures may be opened and recited. This is called “the Great Emperor’s method for opening the scriptures.” It is said that this method brings Jade Maidens and Jade Youths to guard the practitioner, ensures that prayers offered with incense proceed smoothly, summons the descent of deities, and conveys petitions upward to the Nine Heavens.

○ Invocation to the Great One, the Lord Emperor, Part Six

When Daoist priests study the Dong Scripture (a Daoist classic) and cultivate the Way of the Great One, they must not reveal the Great One, the Lord Emperor’s personal name to people whose aims differ from their own. Revealing the name incurs the “Dark Judgment of the Great Mystery” (investigation and punishment in the underworld). If this offense is committed three times in all, the Five Spirits will leave the body, and the person will no longer be able to cultivate into an immortal. If it is committed more than three times, after death the person will become a low-ranking ghost, with no hope of becoming an immortal.

After receiving the scripture and its method, Daoist priests should, morning and evening each day, visualize the Great One, the Lord Emperor’s personal name and pray silently. First click the teeth three times, then pray softly:

“May I tread the blessed heights and follow the Sevenfold Spirit Elder; may the Great One direct my affairs, and the Five Spirits bring me peace. May I ascend to the Nine Heavens and stand beside the Emperor. I pray to become an immortal who flies through the heavens; may the embryonic spirits of my seven generations of ancestors be freed from transgression and released from sin, and may they ascend to the Jade Clarity Heaven.”

After receiving the scriptures and methods, one should visualize and pray to the title of the Great One Emperor Lord each morning and evening. First click the teeth together three times, then softly recite the formula above. After the prayer, click the teeth together seven times and swallow the saliva in the mouth three times. This practice of visualizing deities and seeking forgiveness for sins is a way of petitioning the Emperor Lord for immortality. The scripture says that after seven years of continuous practice, the deities will respond and meet with the practitioner; the Emperor Lord will be pleased, the Mysterious Mother will bestow life, and the Five Spirits will remain ever-present. The sins of seven generations of ancestors will be forgiven, and the practitioner will be reborn as a Southern Immortal, live forever without dying, and ascend to Heaven in broad daylight.

Cautions and Prohibitions, Chapter Seven

Anyone who practices the Great One method, performs supreme arts, or cultivates the practice of keeping deities present must be cautious and avoid seeing corpses or bloodied things. If one sees a corpse, one must not practice for a year and will also lose the merit accumulated during the preceding year. This is a precept of the Great One method: it both punishes past transgressions and guards against future offenses. If one sees corpses three times in a year, one must undergo three years’ punishment in merit and three years’ suspension from practice. If one encounters a total of twenty-four corpses, one may no longer practice the Great One method in pursuit of immortality.

The Emperor Lord’s Incantation for Capturing Spirits, Chapter Eight

When a Daoist stays alone in the mountains or woods and is often harassed and tested by mountain spirits and evil ghosts, they should click their teeth together fourteen times, hold their breath, and recite the incantation: “I was there yesterday.”

Yesterday, I was summoned by the Emperor Lord, a revered Daoist deity, and ordered to command the true primordial forces, govern the Five Sacred Peaks, and destroy the mountain spirits of Feng Mountain. All the myriad spirits received their orders and assembled before the Emperor Lord. The Seven Gods led them, while the Three Primordial True Ones, deities who govern the Three Primordial Forces, kept watch. If lesser demons caused trouble, they were immediately slain.

Mountain spirits and deities of lakes and marshes, come swiftly to receive and serve. The divine master has passed down the command, which reaches the Three Pure Ones (Sanqing). All must follow the rules of the Scripture of the Great Cavern; there must be no delay.

After reciting the incantation, click the teeth together twenty-one times. This is the spell by which the Emperor Lord summons and captures spirits and mounts a campaign against mountain spirits and the hundred ghosts. The mountain gods, earth deities, and spirits who guard temples and shrines and uphold righteous Qi will all come upon hearing this incantation, bearing whips as they arrive to receive and serve. Divine troops will also attend and protect you, as though ten thousand people were keeping you company through the night.

The Great Incantation for Repelling Evil, Ninth

The Upper Method for Repelling Evil in the Inner Chapters of the Great Cavern’s True Scripture, Supreme and Transcendent, says: Whenever you pass along a dangerous road, near a shrine to ghosts, or through a place that makes you feel uneasy, curl your tongue back to touch your throat and swallow saliva three times. Then, with the index and middle fingers of your left hand, pinch the area beneath the nostrils, at the base of the philtrum on the inner side of the nasal septum, thirty-six times. Keep your fingers pressed firmly in place as you pinch; do not lift them, so that you can count continuously.

This spot on the inner side of the nasal septum is called the “Mountain Source.” It is also called the “Ghost Well,” the “Spirit Pool,” the “Root of Evil,” or the “Soul Terrace.” After pinching the spot, click your teeth together seven times. Then cover your nose with the palm of your left hand, close your eyes slightly, and recite the incantation:

When Daoist practitioners live in seclusion in the mountains and devote themselves to cultivation in order to commune with the spirits, or recite the Cavern Scripture, they are often tested and disrupted by the Great Demon King of the Northern Emperor, the demon spirits governed by the Celestial Emperor of the North. Each night, knock the teeth together thirty-six times. When finished, recite the spell:

Great Demon King of the Northern Emperor, by command you stand in attendance before the Lord Emperor. The ghosts of the Spring Bend appear at Mount Feng of the Four Brightnesses. A thousand kinds of demons transform their forms; nine heads share a single body. The divine tiger releases poisonous vapors and strikes them down like thunder. The divine lord utters the spell, and whatever is slain is shown no kinship or favor.

The stars of Taiwei issue a command, seizing and registering the evil spirits of mountains and rivers. Bells are shaken and struck, their radiance spreading through the nine heavens. Wind and fire march forth to punish them; divine blades form ten ranks, subduing and destroying their baleful trials and cutting down ten thousand kinds of spirits. Should demons dare to rise, shut them away within the Three Passes. Act in accordance with the Cavern method, and it will never fail to work. After reciting the spell, knock the teeth together thirty-six more times. This is called “The Spell of the Three Heavens’ Orthodox Method for Subduing Demons and Spirits.” Practiced regularly in this way, it brings the protection of divine troops, the seizure of mountain and river spirits, the sealing away of a thousand kinds of demons, and freedom from all forms of interference.

Contemplating the Three Terraces and the Method for Dispelling Evil, Chapter Eleven

The upper terrace is called “Void Essence”; the middle terrace is called “Six Purities,” though some versions give the name as “Lord’s Station”; the lower terrace is called “Crooked Life.”

Knowing the hidden names of the Three Terraces can dispel every kind of evil and bring many good things to completion. To practice, sit upright in a quiet room and visualize the Three Terraces covering the crown of your head. Then visualize the two lower terraces, called “Crooked Life.”

Knowing the hidden names of the Three Terraces can dispel every kind of evil and bring many good things to completion. Sit upright in a quiet room and visualize the Three Terraces covering the crown of your head. Then visualize the Qi of the two kidneys rising from the chest and joining with the Three Terraces. After contemplating this for a long time, knock the teeth together fourteen times, then gently draw in breath through the nose. Keep the mouth closed, fill the body with breath, and swallow it. After swallowing the breath, recite the spell:

May each joint flourish; may I attain long life. Great Mystery, Three Terraces, forever cover my body. Whenever I go out, come in, or travel, may the myriad spirits protect me. After five years of practice, immortal bones will naturally form; after seven years, all medicines refined will become pure; after ten years, I will ascend to the heavenly court. Act with urgency in accordance with the statutes and commands.

The days for practicing this method are:

The third day of the first month, the second day of the second month, the fifth day of the fifth month, the ninth day of the ninth month, and the twenty-sixth day of the tenth month. (See this scripture for the specific method.)

The Supreme One’s Blessing for Burning Incense, Chapter Twelve

Those who practice the “Cavern method,” as well as the methods of Taiyi and DiYi, usually go indoors at dusk, burn incense, and bow before the scriptures. They then click their teeth fourteen times and softly recite the incantation:

“Taiyi, exalted sovereign; DiYi, mysterious scripture. Clouds of five colors spread their radiance, and fragrance fills the Three Pure Ones (Sanqing, the three pure heavens of Daoism). Jade boys and jade maidens burn incense in service to the gods. May the gods open my heart’s wish and unite me with them, so that I may become an immortal and enjoy good fortune and the righteous Dao for a long time.”

After reciting the incantation, click the teeth fourteen more times. This is called “DiYi Incense Offering”: a way to state one’s wishes to the gods and pray to unite with them. Practiced regularly, it brings protection from the Jade Radiance (immortal beings who serve the gods), the gods’ aid in cultivating the Dao, and clouds of incense that spread and rise to the Ninth Heaven. After three years, jade boys and jade maidens will appear by your side.

○ Blessing for the Soul Embryo to Receive Fragrance, Part Thirteen

When a Daoist enters the room to observe a purification fast, just before eating, they should hold their chopsticks in the left hand and gently tap the eating vessel three times, then softly recite the incantation:

“The Two Mysterious Ones ascend the Dao; the Four Extremities are pure and still. Taiyi, Lord Emperor; the hundred spirits, yellow and serene. Let food nourish the Three Palaces (places within the human body that correspond to the gods) and nurture the spirit of the spleen. Offer the Qi of Great Harmony, and taste the five fragrances. The life force of the soul embryo; the seven fluids circulate and settle. The body’s apertures are open and balanced, and the Qi of the Five Viscera flourishes. The twin luminaries of sun and moon join in radiance; may I ascend to Shangqing.”

After eating, click the teeth three times. This is called “The Soul Embryo Receives Fragrance,” a ritual in which the hundred spirits partake of the offering. Practiced regularly, it clears the spirit and harmonizes the breath, steadies the hun and po souls, dispels all manner of harmful interference, and preserves good fortune.

○ Blessing for Grooming the Hair, Part Fourteen

When a Daoist combs their hair or bathes and washes their head, they should let their hair down. Before doing so, they should click their teeth seven times, then softly recite the incantation:

The Great Emperor scatters flowers, and the Dark One returns to the Great Spirit. Today is an auspicious day. I arrange my hair and wash away the dust and grime, to drive off evil influences and illness, seek longevity, and become an immortal. After reciting the incantation, bind up the hair and click the teeth once; this completes the ritual. It is called “The Great Emperor’s Inner Method for Scattering Flowers and Arranging the Hair.” It is said that performing it as directed can keep one free from illness throughout the year, sharpen hearing and sight, and prevent headaches.

When arranging the hair, one should usually face the direction associated with one’s birth year. As you begin to comb, recite softly:

The Great Emperor spreads forth numinous Qi; the Five Elders, deities of the five directions, return to their proper places. Within the Mudball, the divine chamber in the head, wondrous essence protects and sustains the vital energies, keeping them within for a long time. On the left, gather the essence of the moon; on the right, draw in the sun’s root. The four quarters of Heaven and Earth are purified and refined, and all the hundred spirits receive its blessings.

After reciting this, perform the ritual as directed to prevent headaches.

The Scripture of Green Radiance of the Supreme Ultimate says that when arranging the hair, one should face the direction where the Earth God resides. As you begin to comb, recite softly:

Within the Mudball, wondrous essence protects and sustains the vital energies, keeping them within for a long time; on the left, gather the essence of the moon, and on the right, draw in the sun’s root. The four quarters of Heaven and Earth are purified and refined, and all the hundred spirits receive its blessings.

After reciting this, swallow the saliva in your mouth three times. It is said that performing the ritual as directed will keep the hair from falling out and help it grow continuously. When combing, change combs often and comb several times, but do not comb so hard that it hurts. You may also have an attendant comb your hair, as many times as possible. This helps Qi and blood circulate and keeps the hair roots strong.

The Great Emperor’s Hidden Invocation, Chapter Fifteen

When a Daoist priest enters a room to burn incense, whatever the prayer, they should first click their teeth three times and then recite softly:

Jade Radiance spreads its brilliance; the nine Qi hold the mist. Fragrant clouds fill the air and rise straight to the Nine Heavens. The Jade Maiden Who Attends the Incense carries its fragrance up before the Heavenly Emperor, so that I may attain longevity and become an immortal in every lifetime. Wherever I turn, brilliance spreads; the nine Qi hold the mist; fragrant clouds fill the air and rise straight to the Nine Heavens. The Jade Maiden Who Attends the Incense carries its fragrance up before the Heavenly Emperor, so that I may attain longevity and become an immortal in every lifetime. May all that I pray and seek come to pass just as I have spoken.

After reciting the invocation, bow inwardly in the heart and focus your visualization. You may also state your wishes freely. This is called “The Great Emperor’s Hidden Invocation.” Its purpose is to send the fragrance rising to the Nine Heavens and bring numinous Qi down into the bedchamber, in the hope of meeting the immortals.

Incantation Against Evil Dreams, Chapter Sixteen

If a person’s mind and spirit are unsettled after a dream, the Po (the soul that governs the physical form) will harmonize the hundred forms of Qi, examine the person’s heart and spirit, and wait for a chance to disturb them. When faced with a nightmare, simply turn toward the north and recite:

“Great Lord of the Supreme Dao (a revered Daoist deity), I report to you in detail what happened in my dream.” Recite this four or five times, and the nightmare will dissipate on its own.

A formula transmitted by Lord Green Lad says: If you have a bad dream at night, turn toward your pillow as soon as you wake and recite:

“Divine Lady of Great Numinous Power (a goddess who protects the soul), serve the True Dao and guard the soul. Golden youths of the Six Palaces, come and protect the gate of life. Transform this nightmare into a good dream, and report it to the Three Primes (the three celestial deities of Daoist belief), so that I may live long, ride upon the light of the sun and moon, and travel on clouds.”

After reciting, swallow saliva seven times, then click your teeth seven times and go back to sleep. Repeat this four or five times, and the nightmare will vanish completely. This spell can also transform nightmares into auspicious dreams.

○ Inner Spell for Driving Away Spirits, No. 17

When a Daoist priest sleeps alone in mountain forests, temples, or other places, or is somewhere believed to be inhabited by demonic essences or evil ghosts, he should first click his teeth thirty-six times, hold his breath, and softly recite the spell:

“Great Emperor Yangyuan, seal the passes at the four borders of the netherworld. A thousand kinds of demons and ten thousand kinds of poison and harm—who dares stand in my way? Great beasts bare their layered, sharp teeth, and split open bellies to dig out livers. Divine lords and their attendants guard the four sides. Yellow-robed commanders lead their troops, slay the souls of demons, destroy all evil spirits, and crush the wicked and treacherous. Cut off their kind and bring them to ruin. This is the Jade Emperor’s supreme command: cleanse the Three Primes.”

After reciting, click the teeth another thirty-six times. This spell is called “The Great Emperor’s Inner Spell for Driving Away Spirits and Sealing Away All Demons.” The scripture says that reciting it often will bring divine soldiers to protect you; ghosts and spirits will obey your commands, and demons will be subdued and punished.

○ Great Emperor’s Spell for Quieting Spirits, Destroying Ghosts, and Removing Evil, No. 18

When a Daoist priest is going to bed and taking off his clothes, he should first click his teeth three times, stand upright, and recite:

(The Method of the Great Emperor for Quieting the Spirit, Extinguishing Ghosts, and Removing Ill Fortune) After reciting the incantation, knock the teeth together three times, then take off your clothes and go to bed. This method is called “the Great Emperor’s Method for Quieting the Spirit, Extinguishing Ghosts, and Removing Ill Fortune.” The scripture says that practicing it can clear the mind, help prevent illness, keep the hun and po souls settled and enduring, and often bring auspicious responses.

(Incantation for Extinguishing Ghosts and Removing Evil, Nineteenth) On the day corresponding to your birth year, or in a place where you feel inwardly shaken and unsettled, close the door and sit in quiet reflection. Knock the teeth together three times, regulate your breathing, sit upright, face north, and recite the incantation silently. The incantation begins with “Luolena chao.” It asks the spirits to govern good fortune and ill, perceive what is hidden and subtle, clear and open the roads in every direction, and bring order and stability to Heaven and Earth.

(Method of Blessing the Seven Chambers to Wash Away Defilement and Remove Ill Fortune, Twentieth) When bathing or washing their hands, Daoist priests first face the water, knock the teeth together three times, and silently recite the incantation. It prays for Heaven and Earth to be clear and pure, and for dark water—sacred water believed in Daoism to have purifying power—to wash away defilement and ill fortune. It also asks the Twin Emperors, the Seven Spirits, and other deities to guard the doors and keep the dwelling stable, bringing peace and harmony within and without, in body and mind. After reciting, knock the teeth together three more times, then wash your hands and face or bathe. This method is called “the Incantation of the Seven Chambers for Washing Away Defilement and Removing Ill Fortune.” The scripture says that frequent practice can clear the mind, purify Qi and blood, and dispel all kinds of baleful influences.

When Daoist practitioners travel at night, or come to a place that frightens them and unsettles their spirit, they should click their teeth fourteen times, then recite the spell for removing pollution and misfortune from the seven chambers. Practiced regularly, this can brighten a person’s Shen and Qi, purify Qi and blood, and dispel all kinds of baleful and evil influences.

Twenty-First: The Hidden Spell for Removing the Six Heavens

When Daoist practitioners travel at night, or come to a place that frightens them and unsettles their spirit, they should click their teeth fourteen times, then recite:

“I am the True King of Lesser Abundance, a Lord of the Three Heavens. In the past, I received from the Most High sacred methods and talismans for slaying evil spirits. Wandering corpses and ghosts of the night, the seven kinds of wicked demons and spirits, the nine ghosts who band together to wreak harm, and the thousand demons who gather in hosts—all will be subdued. The soldiers of Hebotu and the giant beast Luo Qian wield their blades to cut down the myriad demons. Whoever dares obstruct me will be maimed. The seven candles of Dragon Beacon drive away evil without pause. The divine spell of the Jade Emperor sweeps its sword in all directions, destroying baleful forces; the myriad ghosts will all be brought under control. The Orthodox Law of the Three Heavens: all things obey my command.”

After reciting, click the teeth fourteen more times. This is the Hidden Spell for Removing the Six Heavens through the Orthodox Law of the Three Heavens. The scripture says that ghosts and monsters subdued by this spell will be blinded and crippled, and will eventually destroy themselves. Whenever you encounter a frightening place on a journey, you may practice this method; it is not limited to nighttime. Reciting it regularly can subdue all kinds of demonic obstacles and destroy evil spirits.

Twenty-Second: The Great Emperor’s Spell for Subduing Souls and Striking Down Corpse Spirits

When Daoist priests perform rites of prayer and blessing or methods to dispel the Three Corpses, they usually choose the last day of the lunar month, the first day of the month, or the days marked Jia-Yin, Geng-Yin, and Geng-Shen. The scripture says that the seven Po souls within the body, which are associated with a person’s mental activity, along with such ghostly beings as the Wandering Corpse and the Blood Corpse, go up to Heaven to report a person’s misdeeds. When they return, they harm the body; at times they also wander elsewhere, summon outside ghosts, and join them in causing trouble. Thus people have nightmares in their sleep, and evil influences entangle the chamber of Shen, the place where the spirit is nurtured. The scripture attributes nightmares and illness to the mischief of the seven Po souls and the Wandering Corpse.

On these days, one should bathe, change into clean clothes, burn incense, and enter a quiet chamber. Focus the mind sincerely and do nothing else. At midnight, when vital Qi (energy that arises and unfolds) is stirring, or at dusk, lie straight with the head facing east and both hands resting on the chest. First click the teeth twenty-one times, then softly recite the incantation:

The Seven Spirits and Eight Deities, the Eight Vows and Four Petitions, must all report upward to the spirits who govern life, and to the Two Perfected Ones of the Central Emperor (the two perfected deities who dwell in the central palace). Ask them to record the souls, refine and transform the qi of the po-souls, and block and destroy evil vital energies, so that blood ghosts, wandering corpses, and accumulated foul, stagnant qi will disperse forever. Ask them to protect my vitality and close the gate of death. If I truly have the destiny of an immortal perfected one, grant me permission to make my petition before the Lord Emperor, so that I may attain long life and endure through the kalpas.

“By the method of the Great Emperor, I respectfully dare to report to the Three Origins (the divine beings of the upper, middle, and lower realms).” After speaking, click the teeth twenty-one times and swallow the saliva ten times. The rite is then complete. This is called “the Great Emperor’s Method for Controlling the Souls and Smashing the Corpse Spirits with a Divine Incantation.” When the Seven Evils of the Blood Corpse are empowered by this incantation, they can all be destroyed beneath the corpse. The souls become clear and settled, and are refined and transformed in the Three Palaces (the palaces within the body that correspond to the deities). This method wards off evil and dispels illness, keeping the person’s spirit clear and bright and preventing death. Reciting it regularly can protect one throughout life from nightmares and stupor.

When visualizing and reciting the incantations of the Upper Dao to eliminate the Three Corpses (the foul spirits said in Daoism to lie dormant in the human body and harm one’s life and vitality), regularly gather the roots of bai zhi and green aucklandia. Boil them in water flowing eastward, then use the liquid to bathe; this can dispel the evil influences brought by blood corpses. They may also be mixed into incense and burned to communicate with the deities. If green aucklandia is unavailable, bai zhi alone may be used.

The days of Gengshen and Jiayin are when the blood ghosts and wandering corpses hold sway and converge. At those times, the qi of Heaven and Earth meets; the Seven Po become turbulent, licentious and foul qi mingles with true qi, and evil influences stir and emerge, disturbing the clear and bright practice. The Seven Spirits, too, rapidly disperse. Therefore, on each of these days, remain quiet and observe purification, staying alone and not sharing a seat with others. In particular, do not meet with or sleep in the same bed as one’s spouse; do not contend over possessions, indulge in sexual pleasure, or engage in anything contrary to the proper Way.

Whenever burning incense, communicating through qi, or practicing cultivation, one may follow the incantation method for dispelling evil and impurity, or recite scripture to bring the mind and spirit to unity. When visualizing the Dongfang Diyi (a perfected deity contemplated in Daoist visualization practices), one should focus solely on the essence of the perfected.

Whenever a Daoist priest suddenly has an ominous dream, such as dreaming of fighting with someone or being seized and imprisoned, it is thought to result from the Seven Po (the parts of a person’s soul connected to the physical body) wandering free and being assailed by “wandering corpses.” Wandering corpses may also draw outside ghosts into one’s dwelling. Alternatively, the Three Hun (the spiritual souls of a person) may be scattered and clouded, the Five Spirits (the spirits governed by the heart, liver, spleen, lungs, and kidneys) may be in conflict, or the Hun and Po may be bound and unable to return to the body. An evil dream is therefore an inauspicious sign that may foretell impending disaster.

Upon waking, sit upright on the bed at once and face upward. Place both hands one over the other on your chest and click your teeth twenty-one times. Then quietly recite this spell:

“Supreme Emperor of the Nine Heavens, Eight Spirits of the Four Gates, Seven Chambers and Two Mysteries, Three Pure Primordial Essences, and Taiyi Taokang, please transmit this petition upward to the Three Pure Ones, the three highest deities revered in Daoism, and swiftly report it to the Emperor Lord. Take hold of the vital Qi of Huangning, quickly summon back the Seven Po, and inspect the Court of the Spirit. If anything inauspicious is at hand, or if the demons of the Seven Corpses and ghostly troops are causing trouble, summon the Two Perfected Ones and release blazing radiance to refine the body. Great Spirit of Taiwei, please cut down the evil spirits, bring harmony to the Three Hun, sink and destroy the blood corpses, and return my spirit and soul to a pure abode. May all I encounter be auspicious and upright, so that I may attain the Dao of the immortals and preserve my life for long.”

After reciting the spell, click your teeth fourteen times and swallow the saliva in your mouth ten times. This is called “The Supreme Emperor’s Divine Spell for Barring Dreams and Dispelling Misfortune.” Practicing this method brings the Three Hun into harmony, brings the Seven Po under control, harmonizes the pure Qi of the divine spirits, and disperses corpse pollution. The ghosts named in the spell will also face judgment in the underworld. After reciting the spell three times, unless an auspicious sign of spiritual efficacy appears, you will no longer have unusual dreams.

“Prayer for Hidden Ones at the Twenty-Four Seasonal Nodes of the Three Origins,” section twenty-four

When a Daoist priest bows to the gods and makes a prayer, concentrates on a higher teaching, or performs any of the secret incantations, they should burn incense, bow inwardly in the heart, and recite the incantation silently, so that no one else can hear. When using an incantation to attack the Six Heavens and destroy various malevolent ghosts, they may speak softly, but must not shout or let others hear the words clearly. When reciting scriptures, they may use whatever speaking voice they prefer.

The Eight Festivals—the eight observances especially important in Daoism—are days when the celestial spirits gather to pay court, hold banquets, and perform rites. When cultivating the Way, making prayers, or attending court, you should observe abstinence and choose these days. The court rites held on the first and fifteenth days of each month, by contrast, are not part of the higher teachings.

On these days, before bowing, praying, or presenting a formal petition, click your teeth together seven times, bow inwardly in the heart toward the four directions, then pray softly, saying:

Jade Emperor of the Upper Clarity (the Jade Emperor of the Upper Clarity heavens), the Three Su Women (Daoist goddesses), the Most High Lofty Spirit, and the Great God of the Immortal Metropolis: today is an auspicious day. I declare eight wishes.

First, may I ascend through the clouds and become an immortal who lives forever. Second, may Heaven and Earth accord with my body and spirit, and may the winds and clouds respond to me. Third, may my five inner organs be healthy and endure for a long time. Fourth, may the sins and calamities of my ancestors for seven generations be erased and lifted. Fifth, may the Lord Emperor sever the prenatal ties rooted in the womb from which I was born. Sixth, may I awaken wisdom and attain understanding in every generation of my life. Seventh, may demons and evil spirits be destroyed, and may the Six Heavens—the realm of evil ghosts in Daoist teaching—be cut off. Eighth, may the spirits descend and hear the sounds of the four directions from afar.

Once the first wish has been fulfilled, may all the others also be fulfilled as stated. May I become an immortal and ascend to pay court to the Three Offices (of Heaven, Earth, and Water). When the prayer is finished, bow as before. You may also state wishes according to your own intent, praying for the release of the sins and transgressions of your ancestors for seven generations, as well as your own past offenses. Then continue to perform the rite, and may all your wishes be fulfilled as stated. May I become an immortal and ascend to pay court to the Three Offices. When the prayer is finished, bow as before; you may also make your own petition, praying that the sins of your ancestors for seven generations and your own be released, and then continue with the rite.

This is called “The Essential Method of the Three Offices and Eight Observances: Paying Court in Seclusion and Praying for Immortality.” It is the essential method for declaring eight wishes to the immortals. If you practice it in this way for three years, the sins of your ancestors for seven generations, your parents, and yourself will all be dissolved. Then Jade Radiance will descend to guard and protect you, and you will commune and meet with the spirits. By declaring the eight wishes, you will obtain an important credential for entry into the realm of numinous immortals.

Miscellaneous Methods, Part Twenty-Five

When you feel afraid while traveling, repeatedly tap your left teeth together thirty-six times. First hold your breath, then slowly exhale through the left side, making the sound “chi” five times in succession. Doing this often can ward off malevolent spirits and harmful beings, as well as inauspicious Qi.

At night, just before going to sleep, stroke your chest with your hand, tap your teeth together three times, close your eyes, and softly recite:

“Great Spirit of the Nine Palaces, Great One guarding the chamber,

may the hundred spirits take their places,

may the souls be in harmony,

may I live forever,

and may evil and calamity be sealed away and destroyed.”

Then go to sleep. This is called “The Nine Palaces’ Secluded Incantation for Resting the Soul,” a prayer to recite before sleep. Practiced regularly, it can bring peace to the souls and preserve good fortune.

Whenever a high-level ritual method is transmitted, the master responsible for transmitting the scripture should first seek a response from the divine, and only then pass it on. The master enters a quiet chamber, burns incense, silently prays to the divine, and devoutly bows before the scripture, reciting softly:

“Most High Primordial Sovereign, great deity of the Immortal Capital: today is an auspicious day, and I respectfully present eight petitions. I wish to transmit a certain superior method, and humbly report this to the deities of the spirit realm: may I do so? I must receive a response before I can expound it.”

After completing the prayer, the master goes to bed and will surely receive a spiritual response. The master will know inwardly whether the matter is appropriate, and only after careful discernment will decide whether the method may be transmitted.

When transmitting a scripture, the master first bows inwardly to the four directions to commune with the divine, and acknowledges the deities as presiding over the transmission. Then, holding the scripture, the master rises, looks up to heaven, and prays aloud, swearing an oath before the spirits and establishing an agreement for the transmission of the mysterious teaching. The prayer must name the recipient, report the matter to the heavenly deities, and state the name and precepts of the teaching being transmitted. The oath is also read aloud and passed on together with the scripture. After the prayer, the disciple bows again, kneels, and receives the scripture. Once the transmission is complete, the disciple bows once more. This is the inner ritual by which the perfected ones of antiquity reported to the divine and established a covenant. There is no need to follow the practice of swearing by shedding blood and making secrecy the condition of the oath.

All transmission of scriptures and teachings should follow this method: observe purification and fasting, conduct the rite in a secluded place, and have no dealings with outside affairs. First report the matter to the divine and seek a hidden response; only then may the transmission proceed. If the response is confused and unclear, or reveals inauspicious signs, this means the heavenly deities have made their answer clear and do not permit the transmission. If the disciple disregards the divine instructions and violates the prohibition by transmitting the teaching anyway, the master will suffer punishment in the underworld under the precepts recorded in the Yellow Register. The souls of the master’s ancestors for seven generations will be confined in hell for a long time, and the master will face death. How, then, could the master hope to become an immortal?

When those who practice visualization and the Taiyi method (a practice centered on Taiyi) wish to bow and pray, they must not physically knock their heads on the ground. Such prostrations disturb the gods of the Nine Heavens and stir a response among the thousand numinous spirits. The divine officials report this, and the spirits in the Mud Pill Palace are turned upside down; the Heavenly Emperor cries out in the upper realm, while Taiyi weeps in the middle of the body. If this is done repeatedly, visualization and cultivation lose their effect: the Three Perfected Ones (the three true spirits within the body) leave their palaces, the Seven Spirits (the seven spirits within the body) scatter, and the Dark Abode (the dwelling place of body and mind) draws in ill omens. This is what the Five Spirits of Heaven most abhor. Thus the perfected beings of ancient times bowed only in their thoughts, using Jing and Qi to express their sincerity. They did not touch their foreheads to the ground to petition the spirits.

If this is done repeatedly during cultivation, visualization brings no benefit: the Three Perfected Ones leave their palaces, the Seven Spirits disperse, and the Dark Abode draws in ill omens. This is what the Five Spirits of Heaven most abhor. Thus the perfected beings of ancient times bowed only in their thoughts, circulating Jing and Qi to express their sincerity, and did not touch their foreheads to the ground to petition the spirits.

Perfected beings and Daoist priests who practice the Taiyi method must not perform physical prostrations; this, too, is forbidden by the Lord Emperor and the Five Spirits within the body. To focus the mind in visualization and bow in prayer, one need only bow inwardly; there is no need to bend the body. Those who have not studied and received the higher teachings cannot be compared with practitioners of external learning.

When a Daoist priest enters a room for purification and cultivation, and a spiritual response or wondrous sign suddenly appears, or auspicious things are seen in a dream, these are omens that success in the Dao is near. One should cultivate with still greater diligence, remain firm in one’s resolve, and yearn for and attune oneself to the upper realm. If one perseveres, numinous spirits and jade maidens (immortal attendants in Daoist belief) will come to one’s sleeping quarters.

On waking, sit upright facing upward, click the teeth twenty-one times, close the eyes, and softly recite:

“Child of the upper realm (a spirit in Daoist visualization), the Cinnabar Emperor turns the precious pearl; the Supreme Taiyi Emperor, the Celestial Earl Ning Tian Wuwu, the Seven Spirits respond upward, the Five Spirits return to roam, the numinous youths and jade maidens…”

The supreme deity of the Crimson Child turns the pearl of the Elixir Sovereign, and the Lord Emperor Taiyi appears. The boundless celestial gods gather; the seven spiritual officials respond upward; the gods of the five directions return and make their rounds. The spirit boys and Jade Maidens appear, and the paired talismans suddenly descend. The Seven Stars rise together and ascend to Morning Mound.

When you have finished reciting the incantation, click your teeth together twenty-one times, swallow your saliva three times, and then open your eyes. The ritual is complete. This is called “The Incantation of Taiyi, Who Keeps the Spirit and Brings the Immortals and Worthies Together.” After practicing it for three years, the gods of the Nine Heavens and the Jade Maiden of Great Mystery will descend and protect the practitioner.

When a Daoist enters a quiet chamber to observe purification, if in practice they repeatedly encounter ill omens, strange visions, or bloodlike flashes, or if ghosts, monsters, or baleful influences come to disturb and test them, they should perform the Northern Emperor’s method for driving out ghosts and destroying evil. First click your teeth together thirty-six times, then recite:

The two Qi of Heaven and Earth turn and overturn; the banner of the Mysterious One flies high. The seven spiritual officials protect life and reach upward to the Three Pure Ones (Sanqing). The Twin Emperors drive out evil spirits; Hebo commands the divine troops. Three hundred thousand divine soldiers guard the sacred camp. A hundred-foot beast breathes forth its might and subdues the demons. Wielding the sword, it drives out evil and cuts down demonic spirits. The incantation recited by the Divine Earl can make a thousand kinds of demons vanish from the world.

When you have finished reciting the incantation, click your teeth together thirty-six times. This is called “The Northern Emperor’s Incantation for Commanding Ghosts and Slaying Evil Spirits.” When the gods and spirits and the righteous Qi hear this incantation, they will all come to protect the practitioner; the baleful influences will be destroyed at once.

Volume Forty-Seven: Secret Essentials and Methods, Part Three

Incantation for Settling the Hun and Po (from the Scripture of the Northern Emperor)

The Emperor of Biaodi of the Realm of Utmost Severance stands at the dawn of the heavens; affairs are entrusted to the lofty heights. Bright as smoke amid the clouds, it leaps like radiant splendor. The martial city bears the divine blade; serene radiance swallows the green heights. The Gate of Heaven overlooks the cinnabar well; the Cloud Gate rises in majestic peaks. The Seven Nonbeings pass through the wondrous canopy; Lianwan too spreads forth demons. The Six Heavens stretch across the northern road: this is the home of ghosts and spirits. Swiftly, swiftly, in accordance with the statutes and commands!

Incantation for Putting on Clothes

After rising in the morning, first click your teeth together, then put on your clothes while reciting the incantation:

The Green Youth Deity on the left is named Xuanling, and the one on the right is named Yuying. Ask them to place a cap on my head and fasten my sash, to protect my body and quickly drive away all evil influences, leaving ghosts, spirits, and thieves without vital energy. Whoever dares to harm me, may Heaven and Earth destroy their form. Hasten and act in accordance with the command.

Incantation for Combing the Hair

Whenever you are about to comb your hair, first click your teeth together three times, then recite:

Spirit of the Vermilion Bird of Shangqing, do not stir recklessly or leave my body, and do not let me suffer harm from evil influences. Six Ding, the six guardian deities, and the Seven Stars of the Northern Dipper, drive away demons and leave ghosts, spirits, and thieves without vital energy. Whoever dares to harm me, may Heaven and Earth destroy their form. Hasten and act in accordance with the command.

Incantation for Combing the Hair

Whenever you are about to comb your hair, first click your teeth together three times, then recite:

Spirit of the Vermilion Bird of Shangqing, do not stir recklessly or leave my body, and do not let me suffer harm from evil influences. Six Ding and the Seven Stars, make the forms of demons vanish. Whoever dares to obstruct me, the Northern Emperor will show no mercy. Hasten and act in accordance with the command.

After reciting, close your eyes and visualize Canghua, the deity in charge of the hair, whose courtesy name is Taiyuan, sitting on your hair like an infant. Then loosen your hair knot and comb your hair, preferably three hundred to five hundred times; however, the scripture says it should be combed one thousand five hundred times. When you have finished, tie your hair up again. Clasp your hands firmly, a Daoist meditation gesture in which the hands are clenched with the thumbs tucked in, and rest them on your knees. Close your eyes and recite softly:

Mysterious Radiance of the Muddy Pellet, preserve my Jing and Qi and keep them within me for a long time. On the left is the Hidden Moon; on the right is the Root of the Sun. Make Heaven, Earth, and the four directions pure, and let the hundred deities receive blessings. Hasten and act in accordance with the command.

The Ritual Regulations for Serving the Dao in the Three Caverns says that before combing your hair, you should first wash your hands and face, and then comb. No one else should see you while you are combing your hair. It is said that following these instructions can add eight hundred and twenty years to your life.

In addition, combed-out hair and clipped fingernails should be buried. Do not throw them into water or fire, and do not discard them carelessly.

All hair combed out and all nail clippings should be buried. Do not throw them into water or fire, or discard them carelessly. First, this shows reverence for the body inherited from one’s parents. Second, legend tells of a bird called Fuliu that flies into people’s homes at night to take their hair and nail clippings and harm their souls. Diligently carrying out these practices can add six hundred and twenty years to one’s life.

Afterward, enter a quiet chamber—a room for meditative practice—or a hall to bow in worship to the deities. Then burn incense in the sleeping quarters, click the teeth together twenty-four times, and visualize as shown in the illustration. When getting out of bed and putting on shoes, say “Great fortune” three times and silently recite the wish you seek to fulfill. Do not let anyone else hear these words. Also visualize the Big Dipper above your head, its handle pointing forward. Settle the spirit and make the mind quiet, empty, and calm. Whenever a thought stirs within you, think of performing meritorious deeds, practicing goodness, and helping the people of the world.

Before going to sleep, face east, burn incense, kneel upright, click the teeth together thirty-six times, and then recite the “Spirit-Guarding Divine Incantation,” a spell invoking the deities’ protection:

In the east, the azure heaven of the Nine Qi; the Great Spirit of the Bright Star shines forth, illuminating the east and penetrating the Nine Gates. The turning torchlight sweeps away filth and evil Qi. The Enlightened Youth protects my carriage, subdues demons and binds malign spirits. He ascends to pay court to the Emperor and carries out the righteous way. By the red-written jade text and the command of the Nine Heavens, orders are conveyed; dragon spirits are set in motion to carry the talismanic writing and bring peace to the world. I may thereby ascend and become an immortal.

In the south, the Cinnabar Heaven, where the Three Qi flow and shine; the Planet of Fire blazes and illuminates, its radiance reaching the realm of the sun. Above is the Red Essence, the Enlightened Spirit Youth, who commands all the soldiers and generals of the fire deities and guards the Three Palaces. He cuts down evil influences, binds demons, and destroys demon kings. The authority received by the Northern Emperor is carried out: wind and fire surge together, and the flashing bells of flowing fire ring out in unison. None fail to obey. The righteous way spreads far and wide. I attain the highest merit, preserve my allotted life span, and endure through countless eons without end.

In the west, the heaven of the Seven Qi; the Planet Venus sends forth its radiance, illuminating the Golden Gate and brightly penetrating the netherworld. Within is Su.

The August Sovereign, the god who rules and commands, is titled the Divine Emperor. He can protect and sustain the spirit, bring it to rest, and stand guard over it. He guards my body and cuts off the roots of evil, making the royal Way upright and clear, the palaces orderly and solemn, and the three celestial lights—the sun, moon, and stars—united. In harmony with the Way of nature, I ascend to the Purple Court, the realm of the immortals. The numinous commands of the Lingbao talismans extend their blessings to all beings; their merit benefits everything and brings peace to Heaven and Earth.

In the northern dark heavens, the five kinds of Qi circle and flow. The Chen Star, among the stars of the Northern Dipper’s seven lodges, shines brightly and illuminates Taiwei, the celestial region of star officials. The revered deity of dark numinosity wears a robe of flying mystery feathers. He guards the gates of the five directions, examines Jing and Qi, and captures evil. If malign spirits trespass, he swiftly cuts them down and destroys them. A jade talisman conveys the command; the perfected spirits display their might in all eight directions, closing the gates of evil and opening the path of righteousness. Divine light shines upon my body, and I share the brilliance of the sun, moon, and stars. I ride through the void and travel on the wind; my whole being ascends to immortality.

The central Yellow Qi regulates the breath and governs the mysterious, perfected Qi. The Planet of Restraint, Saturn, gives off its radiance, which flows across the nine heavens. There are twelve Luminous Youths. They bear primordial Qi and Yang Jing, rising like flames amid crimson clouds. Their light shines throughout the world and upon me, dispersing all manner of malign spirits and destroying countless ghosts. The Divine Incantation of Mount Zhong is practiced throughout the world. It calms and guards the numinous Qi of the five directions, enabling the body to ascend to immortality.

This incantation can gather the true Qi of the five directions and the five planets and draw it into a person’s five organs. Whenever you pass through a frightening place, or are about to sleep, face east and stand upright. Bring your hands together, click your teeth thirty-six times, and recite the incantation once. Before sleeping, also visualize the Northern Dipper, arranged horizontally above your head as described earlier.

◎ Incantation for Washing the Hands and Face

When Daoists bathe or wash their hands and face, they first face the water and click their teeth three times, then recite:

The four quarters of Heaven and Earth are broad and bright; the order of Heaven and Earth endures. With mysterious water, wash away impurity and ward off evil…

The limbs and body become clear and unobstructed, while Heaven and Earth maintain their proper order. Wash away filth with Mysterious Water, sacred water with purifying power, and drive off ill omens. The Two Sovereigns guard the gates, and the Seven Perfected protect the dwelling. Sacred fluid fills the body, bringing its various energies into harmony and calm. Inside and out, all becomes smooth and balanced, preserving the self. When the ritual is complete, click the teeth together three times, then wash the hands and face and bathe. This is called the “Spell Method of the Seven Chambers for Washing Away Filth and Dispelling Misfortune.” Practiced regularly, it can brighten the eyes, purify the blood and vital energy, and ward off all kinds of baleful and inauspicious energies.

Prayer for Ringing in the Ears

When Daoist practitioners hear ringing in their ears, they may recite a prayer. This method appears in the Middle Scroll of the Wondrous Scripture of Great Being. Whenever the ears ring, cross the hands over the ears and recite:

“The Red Child is in the Palace, the Nine Perfected are in the Chamber. Hear the command of the spirits; inspect and reveal what is inauspicious. Taiyi streams forth light, destroying every calamity.”

Then press and knead the ear openings seven times with the fingers. If the face feels hot afterward, this is a good sign. If waves of cold pass between the head and neck, baleful energy has entered the body. At once, lie down and half-close the eyes. Visualize the Perfected Taiyi in the Palace of the Mysterious Elixir, and ask him to inspect and reveal what is inauspicious. See him make a bell of flowing fire blaze with light and cast it outward, driving the baleful energy from the body at once. The divine bell’s light follows behind, shining brightly upon you. After a while, the body will return to normal.

If you suddenly hear the sound of flowing water, thunder and lightning, or drums in your ears, this means that your body is exhausted and your mind and spirit are depleted. You can no longer grasp the true Dao or focus on cultivating life and nourishing vitality. Indulgence in sexual desire and excessive conduct have also disrupted the regulation of the six viscera, leaving your hun and po souls unsettled. Illness may be building up, and these sounds may even signal death. The Qi of the Niwan, the spirit residence in the head, is dispersing; the Nine Palaces, where the spirits within the body dwell, are out of order. Grief and anxiety intermingle, and the confused drumming in the ears seems to announce that the spirits are leaving their dwelling and abandoning the body. Anyone who hears these sounds should hold their attention firmly and remain diligent, so that the mind and spirit can settle again. If their transgressions are not yet too grave, they can heed the warning and correct themselves. Tinnitus arises when the spirit and Qi are depleted.

If you suddenly hear the sound of metal and the tones of jade in your ears, this means that true Qi has entered the body and your Daoist practice is about to bear fruit. If you suddenly hear singing accompanied by strings, the Six Ding Jade Maidens—deities said to protect those who cultivate the Dao—have come to guard you. At such a time, live in seclusion and quiet, devote yourself to cultivation, and persevere without slackening; your resolve will grow stronger. The perfected ones, those who have attained the Dao, will also gradually reveal their presence. Tell no one of these things unless that person is your own master.

Hearing the sound of a flute or horn, ancient wind instruments, is a sign that good fortune and honor are approaching. Hearing cries or shouts is a sign of misfortune and decline. If you smell a foul odor, something impure is sure to occur. Bathe at once, burn incense, and clean your sleeping quarters. This is the Emperor’s warning and admonition to people. If you smell blood, or see a pool of blood for no apparent reason, it is a sign of the danger of war. You should quickly avoid crowds, strictly observe the Three Origins—the upper, middle, and lower periods of fasting and cultivation valued in Daoism—and pray to the Emperor for deliverance. Then observe a fast for three months; only then may the disaster subside. These are all warnings from the Emperor, given in advance to reveal good and ill fortune, rouse people’s vigilance, and help them avoid actions that bring calamity.

When you see an ominous sign, secretly do good, extend kindness widely, help others, and undertake the good deeds that others are unwilling to do, so that you may avoid a fatal disaster. Be careful not to violate the precepts; simply keep to the constant Dao. Once you have cultivated the Dao and attained the Real, Heaven will send Jade Maidens to protect you.

When faced with a dangerous or evil situation, you should secretly do good and accumulate De: give alms, help others, and perform acts of kindness that others cannot. In this way, you may dispel an ominous sign that foretells certain death. Be careful and encourage yourself to persevere. Do not violate taboos; simply keep to your ordinary duties. Once you have cultivated the Dao and attained the True, the celestial realm will send Jade Maidens to protect you. If a Daoist cultivator leaves a mark in the world, that mark serves as proof of the Daoist: a sign the size of a millet grain, white as jade, appears on the tip of the nose.

◎ Charm to Recite Before Eating

When Daoist priests are faced with a sumptuous meal, they should set their minds straight, focus on holding to the One, and contemplate the food before them. They should drink water first, then begin eating. After finishing, they silently recite this charm:

“The hundred grains enter the stomach and unite with the spirit and Qi, replenishing the blood. The corpse demons perish and fall away, allowing me to ascend to the Golden Palace and endure forever between Heaven and Earth, commanding the Six Ding—the six Daoist guardian deities—and protected by spirit children. True Qi comes near; evil Qi retreats far away.”

◎ Charm for Daoist Priests to Recite at the Three Mealtimes (from the Scripture of the Northern Emperor)

“Sweet dew and jade nectar are bestowed by the Northern Emperor; the Queen Mother herself gives the sign, and jade children bring the cups. The Five Viscera receive pure, upright Qi; my eyes grow bright, and wherever my gaze falls, all the hundred spirits turn to dust. Should any evil thing dare to offend me, the Most High Lord Lao will destroy it. Swiftly, swiftly, in accordance with the statutes and ordinances!”

◎ Remedy for Seeing an Ominous Thing During Ritual Purification (from the Scripture of Forty-Four Directions)

When Daoist priests are observing ritual purification and see an ominous thing upon entering a room, they should recite the Northern Emperor’s charm, face south, and click their teeth thirty-six times. Clicking the teeth is a ritual gesture commonly performed in Daoist visualization and charm recitation.

The charm reads:

“The two forms of Heaven and Earth wheel and turn; the essence of the Mysterious One protects me. The Seven Spirits guard my life and enable me to ascend to the Three Pure Ones (Sanqing). The Two Sovereigns drive out evil; the divine troops display their awe-inspiring might. Three hundred thousand soldiers guard the divine camp; a million colossal beasts terrify all evil beings. Wield the sword to drive out wickedness and cut down the demon spirits. This is the charm recited by the Divine Earl; a thousand kinds of demons and evil spirits will have their forms destroyed.”

After reciting it, click the teeth thirty-six more times.

◎ What to Do When Encountering a Corpse While Practicing the Dao (from the Essential Scripture)

The Zishu Jue says: Anyone practicing the highest Daoist methods who suddenly encounters a corpse while traveling, or whose body is touched by defiling energy, should walk forward twenty-four steps, then stop, face north, and click the teeth nine times. On encountering a male corpse, visualize three Jade Boys; on encountering a female corpse, visualize seven Jade Maidens. They enter the “Jade Valley of the Sign,” sprinkling the corpse with Imperial Mushroom and Pure Water. After a short while, visualize the corpse changing into a living person. Then silently recite the incantation:

What has withered flourishes again; what has perished is reborn. New life is gained, and one ascends to the heavens, once more receiving the Qi of Great Numen. Through the tribulations of nine heavens, one is repeatedly reborn as an embryo. Defilement and karmic burdens are all washed away, and the corpse’s white bones come to life again.

Then rub your eyes with your hands fourteen times, and the rite is complete. The defiling energy will disperse, and the dead person can undergo transformation once more, eventually becoming a numinous being. After encountering this situation twenty-four times and completing the steps and incantations, your cultivation will be perfected and your name entered among the Highest Clarity (Shangqing), the exalted celestial realm revered in Daoism. After twenty-four years, you will be able to ascend the Wheel of Pure Emptiness and travel freely through the Ninefold Mystical Heavens.

When a Daoist encounters a corpse, the method for dispelling defiling energy is recorded in the Upper Scripture (from the Scripture of the Forty-Four Directions):

When a Daoist encounters a corpse or something stained with blood, take one zhu of cinnabar and scatter it into water. Use this water to wash your eyes, rinse your mouth, and wash your hands and feet. Afterward, enter a room and lie down straight, placing your hands one over the other on your heart. Click your teeth twenty-four times and recite the incantation:

The Three Origins ascend along the Dao; the Great One protects my body. Lord Siming, who governs lifespan, and the Five Spirit Yellow Ning, who guard the five viscera, disperse the bloody corpse and scatter the defiling energy. Let the Seven Fluids circulate and the five viscera shine with renewed life, so that I may become an immortal and enjoy lasting peace and good fortune.

After reciting, close your eyes and circulate Qi in reverse. After a while, if you feel warmth in your body, the rite has taken effect. Then click your teeth fourteen times and swallow the saliva in your mouth twenty-one times. This is the Three Origins’ inner method for dispelling defiling energy.

The Method for Refining and Delivering the Dead (from The Golden Root of the Many Scriptures of the Purple Book of the Azure Essentials)

The Secret Instructions of the Purple Book say: If someone who practices the Way of Highest Clarity has a living parent, uncle, or brother die, but has not yet withdrawn from the world and still lives among ordinary people, then, when faced with funeral rites for a deceased relative, three days after the death they should take a basin of clean water and place one liang of genuine cinnabar in it. The practitioner stands in the middle of the courtyard, faces south, bends over the water, clicks their teeth nine times, and then recites the incantation:

“Qi transforms and becomes spirit; the corpse changes and enters the mysterious realm. Through three transformations and five refinements, ascend to the nine heavens. Having passed through the trials of the nine heavens, transform this body once more, so that it is reborn and becomes a perfected person.”

If the deceased is male, envision three Jade Youths, attendants of the immortals; if female, envision seven Jade Maidens. Sprinkle the water from the basin over the deceased, then wash your own hands and face with it. Tilt your head back and spray water toward the sky while silently reciting the incantation:

“The breath of Heaven is now clear. The person has been reborn and may ascend to the heavenly realm. Through nine transformations, a new form is gained; the Five Sufferings and Three Paths of Torment are left behind, the register of the dead is cast off, the suffering soul is delivered, and it returns to the palace of the Celestial Emperor.”

It is said that through this rite, the deceased may be transformed anew and reborn above the nine heavens, ascending to the Jade Clarity Palace, a lofty celestial realm revered in Daoism, after nine years. This method is more profound than the rite in the Great Cavern Scripture for delivering seven generations of ancestors. It is a secret teaching kept by the Jade Emperor and is not transmitted to those who lack sincere faith and the proper qualifications. Only those whose names are entered in the Golden Register of the Emperor’s Chart and recorded in the Purple Writ may have the opportunity to see this text.

It must not be practiced carelessly or passed on indiscriminately. It is said that if this method is transmitted recklessly, the seven generations of ancestors and one’s parents will remain confined in the offices of the ghosts for a long time, undergoing the Three Paths of Torment and Five Sufferings, without release for countless kalpas. According to the Clear Regulations of the Four Extremes, seven hundred years must pass before it may be transmitted to someone truly suited to receive it.

Incantations and Secret Instructions for Cultivation

The human body is a dwelling for the spirits, while the spirits are the rulers borne within the body. If one does not care for the body to preserve the Dao, or cultivate the body to nourish the spirits, then Jing and Qi will gather into all kinds of things, and wandering souls will undergo transformations, eventually giving rise to the myriad things. Therefore, one should regularly gather in body and mind and recite incantations. One must keep the deities within the body in mind and guard them, devoting oneself to studying the Dao-heart. In this way, all the gods will be present and evil influences will recede.

The Scripture of the Supreme One on Treasuring the Spirits says: Each morning after rising, at cockcrow, sit upright facing east. You may also choose a direction suited to the season: face southeast in spring and summer, and northwest in autumn and winter. First rub your face and eyes with both hands. Then use the index and middle fingers of both hands to massage horizontally beneath the eyes twenty-one times. Next, use the middle finger of your left hand to press upward from between the eyebrows to the hairline, rubbing twenty-one times. This is called “Paying Court to the Three Primordials with the Hands.” Then use the index and middle fingers of both hands to massage the hollows behind the eyes twenty-one times. This is called “The Perfected Ones’ Radiant Palace.” Next, insert the index and middle fingers of your left hand into your nostrils and massage twenty-one times. This is called “Opening the Mountain Spring.” Afterward, stroke and rub both ears with your hands. When finished, click your teeth thirty-six times and softly recite this prayer:

“Supreme One of the Four Luminaries, the essences of the Nine Gates awaken; ears and eyes grow wondrously clear, reaching the Real and communicating with the numinous. The platform in the heavens streams with Qi and restores harmony. The proud maidens, cloudlike in bearing, shine with brilliant pupils. The splendid ears are bright and clear; all things, in their myriad forms, are sharply perceived. Preserve harmony in the Upper Primordial, and wander through the Nine Stages. The Five Viscera take root, and ears and eyes arise of themselves. The Celestial Terrace is lush and pure; its beams and pillars do not fall. The Seven Po are cleansed and refined, and the Three Hun are at peace. The Red Child bears the radiance and accompanies me from afar. If anyone dares to obscure my ears and eyes, the Supreme One will surely strike them down with the flowing bells. All evil and misfortune will be destroyed, and whatever I seek will surely be accomplished. The sun and moon guard the gates; the Five Stars are held within the heart. This is the incantation of the True Sovereign. May all the gods respectfully hear and obey.”

This method is called “the way the Perfected Ones always follow”: a practice of care and cultivation for the Perfected Ones’ daily practice. The text then quotes the Declarations of the Perfected (Zhengao): “If you wish to do this at night…”