《云笈七签》Vol. 32

If ghosts and demons turn around and harm the person, the harm will ultimately fall upon them themselves. Those who uphold this method must purify their bodies and quiet their minds. If they behave perversely and without restraint, act arrogantly and rudely, fail to respect the teachings they have received, slight sacred tokens, or show contempt for the religious lineage, then even if the Lord of the Mountains, who governs the mountains, sends ghosts and demons to attack them, the calamity will befall them personally. Showing contempt even for the lowest members of the lineage may bring disaster upon the entire family, so this must be treated with great care.

Those who enter the mountains without the True Forms—illustrations and descriptions of divine beings—will be harmed by all manner of spirits and monsters. Those who gather medicinal herbs without the True Forms will be obstructed and confounded by the assembled spirits. For Daoist practitioners who lack the True Forms, their souls and vital energy will struggle to settle, and the Three Corpses—spirits said to dwell in the human body and hinder cultivation—will run amok. Without this document, ritual specialists will find it difficult to bring their arts to completion. Simply carry it on your person, and you can command all the gods and travel freely between Heaven and Earth. At home, divine beings will protect you; when you enter the mountains, the assembled spirits will welcome you; when gathering herbs or consuming sacred fungi, perfected immortals will watch over you. When you encounter calamities such as epidemics or sandstorms, demons, evil influences, and disasters will dissipate on their own.

In this way, you can set out empty-handed and return with a full load, and the outcomes of fortune and misfortune will truly come to pass. Those who are about to cultivate the Dao should keep this document secret and venerate it. In the first year of the Yuanfeng era of Emperor Wu of Han, the Queen Mother of the West presented this document to Emperor Wu.

Volume Eighty: Section on Talismans and Diagrams, Part Two

Diagrams of the Twenty-Four Abodes in the Eight Visions of the Three Scriptures of the Cavern Mystery and Numinous Treasure

The great cosmic cycle has arrived. Chiming—the kalpa that symbolizes the dawning of light—has appeared, and the three lights of the sun, moon, and stars shine brilliantly. Heaven and Earth begin to divide into five kalpas. The Celestial Worthy of Primordial Beginning, together with the great sages of the ten directions, the supremely true and revered spirits, the Limitless Supreme Great Dao Lord, flying celestial beings, the Mysterious Harmony Jade Maidens, and countless other beings, sits in the Cypress Ridge Lodge of the Upper Hall at South Floating Cave Yang. In serene leisure, they speak of the principles of nature.

Miraculous sounds come from every direction, and exquisite songs reveal the true Dao. The heavens rejoice. The sun and moon halt their courses, the stars move silently, and the gates of the nine heavens swing open and closed. The rivers and seas grow calm, and the mists among the mountains disperse. Dragons and qilin leap in delight, while humans and spirits rejoice.

At this time, the Supreme Primordial Dao Lord bows and reports to the Celestial Worthy: “Today I have the good fortune to serve here beside you, at the very moment when chaos first opens and darkness fades. In the limitless realm, all things are revealed in light. The sound of the Dao’s teaching spreads far and wide, and its grace reaches the ten directions.

“Through the causes and conditions of peace and well-being, beings come into existence, kalpa after kalpa. The ranks of the sages continually turn over, each taking up the office of directing the true Dao. Now we are about to take charge of hidden mysteries, divide responsibility for the Six Heavens, examine the course of kalpas and the state of the world, and assess and guide living beings. We must investigate destinies through the long night and audit the Three Offices—the divine hierarchy governing Heaven, Earth, and Water. The work is arduous and the responsibility immense; its joys and sorrows are beyond words. I venture to pour out my thoughts on the spirit wind.

“Long ago, together with the Primordial Heavenly King, I was in the Garden of Azure Forest at Long Mulberry, where I heard the Celestial Worthy instruct the great sages and revered spirits: ‘Within the Dongxuan celestial writings and the hidden treasures of the Lingbao, there are three sets of Eightfold Radiances of the spirits and twenty-four diagrams. Above, they correspond to twenty-four perfected spirits; in the middle, to twenty-four kinds of Qi; below, they protect twenty-four classes of living beings. The scripture’s numinous verses shine brilliantly, wondrous beyond compare in the realm of the Empty Cavern. If anyone gains sight of them, the nine heavens will enter that person’s name in their registers and record it on a golden slip. Through this, a person may escape life and death, attain the Dao, and become an immortal. But if the opportunity to transmit these teachings is allowed to pass, the number three-five will suffer harm; countless beings will die young, fall into the Eight Hardships, endure the wind-blades and all Five Sufferings, and sink into the long night, never again to see the light of the sun and moon. Those who do not know the true Dao can only submit to fate, turning endlessly through life and death.’

“These thoughts bring pain and move both humans and spirits. Now the Great Dao extends its compassion and spreads its grace far and wide. I beseech you, Celestial Worthy, have mercy on living beings and proclaim the wondrous laws. Transmit teachings never before heard, so that those who have never seen the Dao may come to see it, and those who have not yet attained it may attain it. Let blessings flow to all beings. May living beings receive this grace, so rarely encountered over billions of kalpas, and be able to accept the teaching…”

One should carry forward the force of the wind stirred by the divine drum and follow the current of Yang Qi, sweeping clean the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm, as Daoism describes them. One should discipline and restrain the many demons, bring order to the Six Heavens—the six domains ruled by ghosts and spirits in Daoist teaching—and cut down the gathered evils. In this way, the state is made secure, the people are nourished, and Yin-Yang is brought into harmony. Once the luminous teachings have flourished, the Dao proceeds freely through the boundless Great Void, the emptiness of the cosmos.

Then the Celestial Worthy raises his head and follows the current of Yang Qi, sweeping clean the Three Realms, disciplining and restraining the many demons, bringing order to the Six Heavens, and cutting down the gathered evils. He makes the state secure, nourishes the people, and brings Yin-Yang into harmony. Once the luminous teachings have flourished, the Dao proceeds freely through the Great Void.

At this, the Celestial Worthy lifted his head and smiled. From his mouth issued breaths of three colors—blue-green, yellow, and red—their radiance shining through the four directions, above and below. No shadowed or hidden place remained; everything was clear and bright. The golden book with purple characters and the jade-text, vermilion chapters—precious scriptures written in red on jade—gleamed brilliantly amid the three-colored breaths. The spirits of the Three Sections and Eight Luminaries, together with the twenty-four Perfected Ones, each led a thousand chariots and ten thousand mounted attendants to guard this sacred text in the vast heights of the sky. The sun and moon in the heavens cast down splendid light; streams of sweet dew poured forth in turn, while drifting fragrances surrounded them in layer upon layer. The myriad sages joined their voices in praise and bowed to the True Dao.

The Celestial Worthy said, “Now you have openly expressed the joy in your hearts and the feelings you have long kept within, holding nothing back. You should follow the rules of the Mysterious Rite—the regulations observed when Daoist secret teachings are transmitted—and perform the ceremony: use the Seven Treasures to guard the sacred qi, build a golden altar, and transmit to you the Dao of the divine Perfected Ones. The Dao is revered, and its rites are weighty; this ceremony is held only once in forty thousand kalpas. When bringing salvation to people in the lower world, guard the secrets carefully, and the True Spirits will descend. If the secret teachings are revealed, calamity will follow. I have now told you this; understand it and keep it firmly in mind. Such is the Supreme Dao.”

The Lord of the Dao, the Supreme One, felt both joy and reverence. He stood facing the Celestial Worthy, hands clasped, and listened respectfully to his instructions. The Celestial Worthy ordered the Nine Radiant Perfected Ones, the Flying Immortals of the Ten Directions, and the Jade Attendants of the Scriptures to bring forth the Ninefold Radiant Jade Casket. They unfurled the golden book with purple characters, the jade-text, vermilion chapters, and the “Twenty-Four Illustrations of the Three Sections and Eight Luminaries.” They placed the scriptures on a suspended table made of white jade, covered them with a nine-colored cloth, and hung above them a brocade canopy of flying patterns woven from clouds.

The great sages of the heavens, the Limitless Celestial Worthies, the Flying Immortal Divine Kings, and the Perfected Ones of the Three Heavens jointly oversaw the ceremony and made their vows. They burned incense and scattered flowers, recited the sacred chapters, circled the palace city, and walked three times around the scriptures, following the established precedents and ritual procedures in full. They then transmitted the scriptures to the Lord of the Dao. When the ceremony was largely complete, the Three Radiances returned to their proper places, and the assembled Perfected Ones withdrew.

In the Heaven of Scarlet Radiance, men and women alike revered and emulated the Dao and De, and devoted themselves to its teachings. Thus, all were able to transcend the world of dust.

On the second day of the ninth month in the first year of Shanghuang, the Later Sage, Lord Li, traveled through the Western River region, surveying all eight directions. Just then, the Heavenly King of Primordial Beginning, a revered Daoist deity, arrived in a jade carriage adorned with the Eight Sceneries, drawn by a dark dragon of nine colors and accompanied by the Three Pure Flying Clouds and a host of immortals. Holding a splendid banner, he was attended by lions and white cranes. The immortals sang and called out in harmony as they drifted down from the sky and met Lord Li above the Western River.

Lord Li bowed to the Heavenly King and asked, “In the past, I was fortunate to receive the heavenly book in jade characters, the ‘Twenty-Four Diagrams.’ Though I obtained the text, I have not yet grasped its mysteries. It has accompanying verses, but no images, so its practice remains obscure and difficult to understand, and its subtle principles are hard to explain in detail. Now that I have encountered the Celestial Worthy, my joy is beyond words. I beg you to instruct me, so that I may fully understand the true meaning of the Great Dao.”

The Heavenly King then breathed forth the “Jade Talisman for Inner Contemplation of the Cavern Mystery” and bestowed it upon Lord Li. He instructed him to fast for a thousand days, fumigate his body with five kinds of incense, and face east to ingest the talisman. In this way, his bodily form and divine spirits would naturally appear, and his doubts would at once be dispelled.

Lord Li bowed and received the instruction. Following the ritual regulations of Heaven, he undertook a full fast for a thousand days and ingested the talisman facing east. Then the spirits of the Three Divisions and Eight Sceneries—deities associated with the body and the visualization of inner spirits—appeared. The “Twenty-Four Diagrams,” written in gold and jade, issued from his mouth and became visible in the air, their brilliant patterns shining with clear radiance. Their meaning was profound, yet their order unfolded naturally. Lord Li then commissioned the High Immortals in charge of diagrams and registers to paint the images. Thus were transmitted the golden books, purple characters, jade writings, and cinnabar chapters. The revealed texts passed down by the Supreme Origin of the Southern Pole, the Lady King of the Ninefold Radiance and Supreme Perfection, the Two Huashan Mountains of the east and west, the True Lords of the north and south, the immortals of the Five Sacred Peaks, and the Perfected Ones of Pure Spirituality were likewise illustrated and annotated by the Later Sage, Lord Li.

The waters of the Celestial River pour into the Dongjing constellation, which contains the essence of stone and water spirits. Perfect radiance brushes across wondrous brilliance, and deep, hidden light makes the high heavens brighter. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), a revered Daoist deity, dispels layer upon layer of darkness. As the moon gradually emerges, the celestial beings appear with it. Bathe in the Orchid Pool, where a dragon bears the vase of the Morning Star, associated with Venus. The Golden Youth scatters fragrant blossoms, and the Jade Maiden sends down the Qi of the Five Planets. Put on your cap and sash, bathe in Jade Fluids—the clear, sweet liquid spoken of by the immortals—and refine your body until it takes the form of the Five Immortals. Fragrance rises from your body, and the myriad spirits come down to you. Riding the light, ascend to the high heavens.

Ode to the Second True Qi in the Upper Section of the Diagram of the True Forms of the Five Sacred Peaks of the Immortals

How wondrous is the Dao of Primordial Beginning! The Five Spirits set forth the True Writings, sacred texts transmitted in Daoism. They first opened at the beginning of the Longhan kalpa, an ancient age in the Daoist cosmic chronology, when the Three Luminaries—the sun, moon, stars, and other celestial lights—shone forth in clear distinction. The ten volumes of flying celestial scriptures settled and guarded the spirits of the Five Emperors. The numinous peaks receive the mysterious celestial palaces, from which dense clouds of treasure surge forth. Above the mountains is the Qi of immortality, nourishing the numinous roots and enabling the Five Immortals to cultivate. Jade fungus holds mysterious secrets. When practitioners purify body and mind, fragrance arises naturally from them. With focused visualization, they can summon the High Perfected and commune with the Supreme Emperor.

Ode to the Third True Qi in the Upper Section of the Diagram of Eight Historians Who Communicate with Spirits and Refine the Essence

The Three Luminaries—the sun, moon, stars, and other celestial lights—release wondrous radiance, shining brightly as the Eight Gates open. Within the gates dwells a spirit of wisdom, clad in flying celestial robes. The Eight Historians, celestial officials, are versed in numinous Qi, while jade tallies discern the subtlest things. Clouds of treasure reflect jade script, and giant beasts stir the might of Heaven. The Palace of Eight Assemblies, where sacred beings gather in Heaven, gleams with brilliance, and hosts of numinous beings ascend in flight. With focused visualization, one can summon true Qi, and the Five Talismans shine forth. The Eight Celestial Radiances ride in jade chariots, carrying one up to the Purple Tenuity, the celestial region where the Celestial Emperor resides.

Ode to the Fourth True Qi in the Upper Section of the Diagram of the Immortals’ Six Jia and Their Communication with Spirits

The Flying Celestial Maidens in the numinous palace feast with the Six Perfected Ones at Changyang Palace. They cradle the sun and bear the moon on their backs, leaning upward to absorb the radiance of the Three Mornings. They understand the subtle principles of the numinous and probe the depths of what is hidden and minute, seeing clearly into the worlds of the ten directions. They summon natural nourishment, causing the Five Mushrooms—the five kinds of elixir—and the Six Storehouses—the internal organs or related sites of cultivation—to flourish. They transform and cultivate the myriad spirits, divide their forms, and alter their appearances. Riding on emptiness, they walk through the Dark Capital, soaring high into the realm of the hollow void. At times they descend to the Golden Empyrean to meet immortals, loosening their robes to rest in the Chamber of Three Su. Carrying talismanic contracts, they ride flying chariots and roam freely, ascending to the Jade Capital, the celestial city of the immortals.

“Hymn to the Fifth True Qi,” Upper Section of the Diagram of the Nine Palaces of the Immortals in the Purple Chamber

The Purple Chamber shines in a lofty, luminous place, its halls supporting one another. Fragrant smoke encircles the sun and moon, while the forms of the Flying Celestial Maidens veil the Great Void. The most perfected, great sages are tranquil and composed, chanting feathered writs—documents conveying Daoist decrees or talismanic commands. They open the way through the cycles of tribulation across the heavens; only after ages as long as grains of dust does one cycle come to an end. The Nine Qi stabilize the numinous course, allowing Heaven and Earth to endure. With such devoted contemplation, how could one depart and go far away? Through this, the Purple Palace brings my form into being.

“Hymn to the Sixth True Qi,” Upper Section of the Diagram of Primordial Beginning and Great Clarity

Great Clarity is vast and boundless; azure clouds gather within the Purple Tenuity, the celestial palace. Numinous winds rush past the Seven Treasures, while splendid jade trees flourish and sway. Purple phoenixes cry from high branches, and dragons and qilin race in crossing paths. The Most High gazes down upon the ten directions as the hosts of heavenly spirits arrange their ritual robes. They circle the palace city; after three circuits, the long night opens into light. Whoever can hold the numinous Qi in contemplation may naturally ride the radiance and ascend.

“Hymn to the Seventh True Qi,” Upper Section of the Diagram of the Immortal Way, True and Blended into One

At the boundless beginning of Primordial Origin, the chaotic Qi had not yet divided. Three-colored Qi arose from the formless void, circling and joining together until it condensed into auspicious clouds. True images emerged from the depths of darkness; radiance appeared, unfolding numinous script. It illuminated the long, shadowy underworld and established the foundations of Heaven and Earth. The wondrous, true Qi that arises naturally is pure and enduring, present without cease. Its course extends through the nine heavenly realms, opening and transforming the gates of the heavens.

Harnessing swift and nimble Qi, one rides a radiance of clouds up to the Western Palace and proceeds to the Land of Yuna. A host of carriages follows; gods and demons bow down in submission, and the Heavenly King also gives his allegiance. One distinguishes gold from jade and establishes the correct laws, and the people honor him as the King of Dao and De. He then puts pure and true Qi into practice and takes “Deliverance of a Region” as his title. At that time, there was an age of those who had attained the Dao, known as the “Hall of Blessings and De.”

The Illustrated Chart of Lingbao Immortals says: The Chart of the Eight Perfected Gods of the Upper Part depicts how the primal Qi of the Grotto Heaven gives rise to the eight divine immortals of natural phenomena, who dwell within the human body and thereby respond to the vital Qi of the Upper Origin. When practitioners focus on inward contemplation and concentrate their thoughts, the Eight Perfected appear in visible form. Riding in a thousand chariots and with ten thousand mounted attendants, they command the clouds and carry people up to heaven.

◎ Jade Talisman

The first manifestation is the spirit of intelligence, named Jue Yuanzi, with the courtesy name Dao Du; its color is white. The first Jade Talisman corresponds to the first manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The second manifestation is the spirit of the hair, named Xuan Fuhua, with the courtesy name Dao Heng; its color is black. The second Jade Talisman corresponds to the second manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The third manifestation is the spirit of the skin, named Tong Zhongzhong, with the courtesy name Dao Lian; its color is yellow. The third Jade Talisman corresponds to the third manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The fourth manifestation is the spirit of the eyes, named Ling Jiansheng, with the courtesy name Dao Tong; its colors are the five hues. The fourth Jade Talisman corresponds to the fourth manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The fifth manifestation is the spirit of the nape marrow, named Ling Mougai, with the courtesy name Dao Zhou; its color is white. The fifth Jade Talisman corresponds to the fifth manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The sixth manifestation is the spirit of the back, named Yi Lifu, with the courtesy name Dao Zhu; its color is like white jade. The sixth Jade Talisman corresponds to the sixth manifestation spirit in the Qi section of the Upper-Origin Grotto Heaven.

The seventh of the Eight Radiant Spirits is the spirit of the nose. His name is Zhonglong Yu, his courtesy name is Daowei, and he appears in three colors: blue, yellow, and white. The Jade Talisman of the Seven Radiances lists him as the seventh Radiant Spirit in the Qi Division of the Upper Origin Grotto Heaven.

The eighth of the Eight Radiant Spirits is the spirit of the tongue. His name is Shiliang Zhi, his courtesy name is Daoqi, and he appears in red. The Jade Talisman of the Eight Radiances lists him as the eighth Radiant Spirit in the Qi Division of the Upper Origin Grotto Heaven.

The Illustrated Register of Immortals says: The Jade Talisman of the True Spirits of the Eight Radiances is a Fulu formed from the natural Qi of the Upper Origin Grotto Heaven. It governs the eight Radiant Spirits of the upper region, who guard the Upper Origin Palace within the human body. If one cultivates, wears, and upholds it for eight years, the eight Radiant Spirits will manifest in visible form. One will then understand profound and subtle matters and perceive the workings of nature. Sitting in meditation, one can enter a state of spiritual wandering; even while standing, one can suddenly disappear. In this way, one can summon celestial immortals, who arrive with a thousand chariots and ten thousand horsemen, cloud chariots and feathered canopies, enabling one to ascend to the realm of immortals in broad daylight.

Ode to the First True Qi in the Middle Section of the Illustrated Register of Immortals: Subtle Spiritual Transformation

The Great Dao, supreme and mysterious, has no form, yet it sets Qi in motion and gathers it into exalted perfected beings. Qi congeals in the void and thereby arises of itself; its wondrous transformations appear as the Three Spirits. At dawn, draw in the essence of the Five Planets; by day, absorb the fluids within the sun; at dusk, imbibe the essence of the Yellow Moon; and while lying down, cultivate the Qi of the Five Immortals. The body follows the changing visions and dissolves into the void, then manifests naturally in an instant.

Ode to the Second True Qi in the Middle Section of the Illustrated Register of Immortals’ Spiritual Ascension through the Nine Heavens

The Qi of the Nine Heavens is serene and pure, clear and limpid, coming from a lofty and mysterious realm. Auspicious clouds veil the layered heavens, while the Golden Palaces receive the purple mists. At the center stands the Taiji Palace, where the Dao Lord governs the vast heavens and earth. Through this, the cultivator establishes a place in the realm of nature.

Ode to the Second True Qi in the Middle Section of the Illustrated Register of Immortals’ Spiritual Ascension through the Nine Heavens

The Qi of the Nine Heavens is serene and pure, clear and limpid, coming from a lofty and mysterious realm. Auspicious clouds veil the layered heavens, while the Golden Palaces receive the purple mists. At the center stands the Taiji Palace, where the Dao Lord governs the vast heavens and earth. Green woods spread across the many Brahma realms, and flying celestial spirits fill the heavens in all ten directions. In the Southern Mound stands the Hall of Blessings and Virtue, where seats on every side await their guests. Scatter flowers to celebrate the fulfillment of my wish; from this moment on, roam freely through a realm without waves or hindrance.

Ode to the Third True Qi in the Middle Section of the Illustrated Register of Immortals’ Nine Transformations

Mysterious transformations arise through resonance with the void; with focused visualization, one can commune with the most numinous. Draw in the Qi of the Nine Heavens and guide in the essence of the five-colored auspicious clouds. Refine and nourish the myriad spirits for three days; within a single day, the body transforms nine times. Leave the mortal body behind and roam the Nine Regions, traveling freely through the courts of the Three Realms. Ride the visions and gaze toward the Great Simplicity, the primordial Qi before heaven and earth were divided, as a numinous wind sets a green carriage in motion. Flying mists circle the remote reaches in all ten directions, and yellow banners summon the myriad spirits. The heavens send down ceremonial retinues and feathered pennants; the spirits gather in splendor and together enter the Highest Clarity.

Silently recite and summon the hidden perfected spirits. Focus the mind and settle into stillness; the spirit naturally returns to its own source. Responses from outside gradually fade, and the upright Qi grows calm and subtle. After prolonged communion, the mysterious perfected spirits descend, and the six viscera within the body all shine with radiance. In union with the mysterious Dao, the mind and spirit become empty, still, and harmonious, and all things seem to respond in turn. The Eight Visions within the body transform into a cloudlike canopy; radiance appears, and the body becomes light and swift as a flying bird. It carries me beyond the Great Brahma Heaven, where I fly freely through the sky.

“Immortals Guarding the One” (preserving the primal Qi and original nature within body and mind):

Responses from outside gradually fade, and the upright Qi grows calm and subtle. After prolonged communion, the mysterious perfected spirits descend, and the six viscera shine with radiance. In union with the mysterious Dao, the mind and spirit become empty, still, and harmonious, and all things seem to respond in turn. The Eight Visions transform into a cloudlike canopy; radiance appears, and the body becomes light and swift as a flying bird. It carries me beyond the Great Brahma Heaven, where I fly freely through the sky.

“Song of True Qi Five,” from the middle section of the Diagram of Immortals Guarding the One and Nourishing the Body:

Guide in the Qi of the Nine Heavens. Rub your hands together until warm, then use them to rub and warm the body. Block the paths by which evil spirits intrude, purify and brighten body and mind, and refine and nourish luminous Jing. Move Qi as a phoenix flies, and command the myriad spirits as a divine dragon soars. At dawn, the assembled perfected spirits nourish and protect the body, and you feel Shen and Qi arising. Keep the mind tranquil and return to guarding the original nature; quiet your thoughts so the upright Qi settles. When Shen and Qi are complete, the visions within the body naturally appear and ascend in flight, rising at last into the realm of Shangqing.

“Song of True Qi Six,” from the middle section of the Diagram of Immortals Guarding the Spirit and Housing the Visions:

Let the spirit of the Po dwell peacefully in the Niwan (the spirit chamber at the center of the head), and let primal Qi abide in the palace of the middle origin. The Dantian are three spiritual palaces; when the three unite, a spirit king is born. The two gateways govern the Nine Heavens, and draw in the essences of the sun and moon. The Five Stars (the celestial bodies of the Five Phases) contain mysterious nourishment, which circulates and fills the six viscera. Quiet the mind and visualize; the myriad Qi gather and return. The spirit settles, and the body becomes moist and radiant. The perfected spirits of the Eight Visions in the three regions carry me into the great void, where I abide between Heaven and Earth through endless kalpas, without end.

“Song of True Qi Seven,” from the middle section of the Diagram of Immortals Practicing Silence and Nourishing Jing while Guarding the Will:

At dawn, use intention to receive the Qi of the Five Stars, and focus on guarding the Niwan (the spirit chamber at the center of the head). Draw in sunlight through the center of the body, silently reciting that the Crimson Palace (the dwelling place of the heart spirit) is being warmed and nourished. At dusk, guide in the moon’s essence and store it deep within to nourish the presiding spirit of the Dantian. From this, three perfected spirits produce a vision, and the body changes along with it. Once it appears, the myriad spirits gather; the Qi drawn in transforms into a vision and ascends high into the sky. Climb to the palaces of the sun and moon, entering and leaving to roam among the eight gates of the celestial realm. Pass through the endless kalpas of the Longhan era; the mystery…

Ah, the Lingbao Text!

Hymn to the Eight True Qi of the Middle Section in the Diagram of the Zhi Ying Jade Maidens

Numinous Qi drifts and scatters; the Zhi Ying plants wheel with the wind. The heavens scatter fragrant flowers, while the sun and moon pour down their wondrous radiance. A Jade Maiden holds a golden platter and flies through the air, shining with light. I gaze upward, hoping her true form will descend. By consuming Zhi plants, the spirits of the five viscera may be awakened. After practicing guiding and stretching exercises, the light shines through and reaches everywhere; the body will not decay, even after enduring countless kalpas.

The Diagram of Lingbao Immortals says: “The Divine Diagram of the Eight Sights of the Middle Section” came into being through the transformative power of the primordial Lingbao Dongxuan Qi—the original numinous energy in Daoist teaching. The Eight Sights of the Middle Section are located in the Central Palace of the Middle Realm, an inner palace in the middle of the human body. They can bring forth the Qi of the Middle Realm. Focused visualization opens the light and brings clarity to body and mind; the body will not decay, even after enduring countless kalpas.

The Diagram of Lingbao Immortals also says: “The Divine Diagram of the Eight Sights of the Middle Section” came into being naturally through the primordial Lingbao Dongxuan Qi. The Eight Sights of the Middle Section are located in the Central Palace of the Middle Realm. After eight years of devoted visualization, the eight true spirits will appear in bodily form, accompanied by a thousand chariots and ten thousand riders. They will ride beneath the feathered canopies of immortals and fly through the heavens.

The first of the middle true sights is the spirit of the throat, named Bai Liu Fang, with the courtesy name Dao Tong. Its body is nine-colored. This is the First Sight of the Middle Yuan in the Dongxuan tradition, and the first spirit of the True Talisman section.

The second of the middle true sights is the spirit of the lungs, named Su Ling Sheng, with the courtesy name Dao Ping. Its body is white. This is the Second Sight of the Middle Yuan in the Dongxuan tradition, and the second spirit of the True Talisman section.

The third of the middle true sights is the spirit of the heart, named Huan Yang Chang, with the courtesy name Dao Ming. Its body is red. This is the Third Sight of the Middle Yuan in the Dongxuan tradition, and the third spirit of the True Talisman section.

The fourth of the middle true sights is the spirit of the liver, named Kai Jun Tong, with the courtesy name Dao Qing. Its body is blue-green. This is the Fourth Sight of the Middle Yuan in the Dongxuan tradition, and the fourth spirit of the True Talisman section.

The fifth of the middle true sights is the spirit of the gallbladder, named Long De Ju, with the courtesy name Dao Fang. Its body is blue-green, yellow, and green. This is the Fifth Sight of the Middle Yuan in the Dongxuan tradition, and the fifth spirit of the True Talisman section.

The sixth of the Central Realm’s Eight Visions is the spirit of the left kidney, named Chun Yuan Zhen, with the courtesy name Daoqing. He wears a robe of five colors. He is described in The Six Visions of the Central Origin from the Cavern of Mystery, and the Section on True Talismans lists him as the spirit of the sixth vision.

The seventh of the Central Realm’s Eight Visions is the spirit of the right kidney, named Xiang Ta Yuan, with the courtesy name Daozhu. He wears black and white robes. He is described in The Seven Visions of the Central Origin from the Cavern of Mystery, and the Section on True Talismans lists him as the spirit of the seventh vision.

The eighth of the Central Realm’s Eight Visions is the spirit of the spleen, named Bao Wu Quan, with the courtesy name Daoqian. He wears a robe of pure yellow. He is described in The Eight Visions of the Central Origin from the Cavern of Mystery, and the Section on True Talismans lists him as the spirit of the eighth vision.

Illustrations of Immortals says: The True Talismans of the Eight Visions of the Central Origin from the Cavern of Mystery of the Numinous Treasure records and enshrines the eight spirits of the Central Origin—the divine beings who dwell in the body’s Central Origin Palace. After using this talisman for eight years, the eight spirits of the Central Origin will appear in visible form. One will then be able to communicate with the divine and perceive in all eight directions, obtain divine mushrooms and jade elixir, and the cloud-like sprouts of the Five Qi. Light will shine within the body, and one will be able to ride an immortal’s mount through the skies.

The first hymn on true Qi, at the bottom of Illustrations of the Six Yin Jade Maidens of the Immortals:

A divine spirit descends to the lovely Palace of Great Tenuity. The Jade Maiden wears an emerald robe and a pendant of vermilion jade. Graceful in form, she flies out of the sky and drifts aloft. The subtle, natural Qi brings the Six Yin energies into their settled state. From afar, she longs for a beautiful meeting; looking upward, she welcomes the Six Ding spirits, the six protective deities of Daoism, to descend. Bearing radiance, she enters the Golden Chamber, gentle in bearing and lovely in spirit. Through subtle resonance, human and divine seek one another; what concern is there for bodily form or name? Transformations appear when sincerity is stirred, and the divine spirits respond of their own accord.

The second hymn on true Qi, at the bottom of Illustrations of the Immortals’ Ninefold Primordial Guidance:

The light of Jade Clarity shines upon the Mysterious Capital. Ten holy perfected beings surround the Purple Tenuity Palace. Immortals emerge in throngs, wrapped in clouds, their feathered robes fluttering. Fragrant flowers scatter on the wind, while immortals from the ten directions soar through the air. The vermilion heavens illuminate their light, airy canopies, and the radiance of the sun and moon pours through them. Looking upward, one longs for the wondrous perfected ones to descend; divine response follows the movement of the heart.

The third hymn on true Qi, at the bottom of Illustrations of the Immortals’ Guidance and Daoyin.

Five-colored clouds and Qi rise in a dense profusion, flourishing like sacred mushrooms. Mysterious radiance pours forth a jade-like glow. Saliva gathers and enters the numinous inner realm, where the spirit is preserved and Qi nurtured, circulating to and fro through the palaces of the sun and moon. The Qi of the five colors regulates the perfected immortals of high attainment; saliva flows everywhere, filling the ten directions. Inhaling without pause and without weariness, one can keep company with the flying celestial spirits and their golden countenances. Guiding the breath and consuming numinous Qi fills the six viscera. With focused attention and visualization, communion comes readily; sitting quietly, one can behold a realm of empty clarity and profound stillness.

Ode to the Fourth True Qi, Lower Section of the Chart of the August Treasures in the Immortal Cavern

Clear, still Qi regulates the Great Mystery, where many perfected immortals dwell in peace, serene and pure. Places for cultivation in the lower world are established on famous mountains, their meditation chambers clean and spacious. Five-colored radiance illuminates the sun and moon; the dwellings of the immortals are called the “Immortal Kitchens.” Above, it governs the Purple Tenuity Palace, where the celestial emperor resides, and oversees the books of Heaven’s treasures. There are practitioners who guard the One, concentrating on visualization as they await the opening of the cavern dwelling. The Five Elders watch over and test them, bringing them through trials of demons; if their resolve is upright, distracting thoughts will fade. After passing the test in the Palace of Water and Fire, their names may be entered in the palaces of the Nine Heavens. Those who practice with dedication will at last ride a radiant celestial carriage.

Ode to the Fifth True Qi, Lower Section of the Chart of Immortal Transformation and Hidden Powers

All things transform and emerge from nonbeing; the Five Phases take visible bodily form. Calm the mind and observe the Qi of nature, along with the vital essences of Metal, Wood, Water, and Fire. Earth is the hidden and secret palace, where the Qi of the Six Wu converges in the Court of Radiance, an inner palace for preserving the spirit and cultivating the Dao. The Jade Maidens can change their garments, and the body’s transformation from old to young follows the will and its thoughts. In subtle form, these transformations can enter a single hair; in their vastness, they can contain the numinous Qi of mountains. By planting divine herbs, one can join the ranks of the Eight Officials in the immortal court. Every kind of transformation can follow one’s will, bringing freedom, ease, and joy.

Ode to the Sixth True Qi, Lower Section of the Chart of Immortals Gathering Mushrooms and Opening the Mountain

The numinous mountain rises high, its slopes layered, its emerald peaks reaching into the clouds. Five kinds of sacred mushroom grow on its mysterious ridges; immortal herbs flourish, their branches undiminished by frost. On the mountain are people who gather mushrooms, dressed in feathered robes and riding the wind. After ten thousand kalpas, the numinous cavern finally opens, shining with radiance and connecting with the heavens. One who has attained the Dao awakens in peace, feeling that the long span of the dusty world has been no more than a single morning.

Ode to the Seventh True Qi, Lower Section of the Chart of the Immortal Mirror

Miaotie generates a majestic radiance. Its light flows and turns, illuminating the darkness in all directions. It can see through the four quarters of Heaven and Earth, distinguishing true spirits from ghosts and demons. It naturally contemplates the profound, shadowed realms and reveals the forms of the heavens. It can subdue demons, enabling people to attain the state of the immortals, and transform and ascend to the Purple Court, the abode of immortals.

Hymn to the Eighth True Qi of the Lower Section of the Diagram of the Boundless Great One of the Immortals

The radiant light of the True Qi of the Emperor One shines brilliantly, and dragon and phoenix patterns appear on its body. Its awe-inspiring radiance shakes the Nine Heavens, while its flame-like light shines throughout the Celestial Enclosure. It governs the Qi of the heavens and becomes sovereign of the immortals. The lofty and towering master of the Supreme Dao is vast and boundless, the foundation of the great teaching.

The Diagram of the Immortals of the Numinous Treasure says: “The Diagram of the Eight True Spirits of the Lower Section” arises naturally through the transformation of the Primordial Beginning’s Numinous Treasure—the revered Daoist deity and the Qi of the Numinous Treasure that he transforms into—and the Qi of the Cavern Mysterious. The Eight Luminaries of the Lower Section dwell in the Central Origin Palace within the human body and are used to summon the life-giving Qi of the Lower Origin. If one focuses the mind and visualizes them for eight years, the Eight True Ones of the Lower Origin will command a thousand chariots and ten thousand riders to carry the cultivator toward the realm of the immortals. They will bear the cultivator on a feathered canopy and ascend together into the Forest of Seven Treasures, the abode of immortals.

The first luminary of the lower True Ones is the spirit of the stomach, named Tong Weiyu and styled Daozhan. Its color is yellow. The Record of the First Luminary of the Lower Origin in the Cavern of Spirits states that this is the first luminary spirit in the Section of Numinous Talismans.

The second luminary of the lower True Ones is the spirit of the lower intestines, named Zhao Tengkang and styled Daohuan. Its color is yellow-red. The Record of the Second Luminary of the Lower Origin in the Cavern of Spirits states that this is the second luminary spirit in the Section of Numinous Talismans.

The third luminary of the lower True Ones is the spirit of the small and large intestines, named Feng Songliu and styled Daochu. Its color is red-yellow. The Record of the Third Luminary of the Lower Origin in the Cavern of Spirits states that this is the third luminary spirit in the Section of Numinous Talismans.

The fourth luminary of the lower True Ones is the spirit within the torso, named Shou Houbo and styled Daoxu. It appears in nine colors. The Record of the Fourth Luminary of the Lower Origin in the Cavern of Spirits states that this is the fourth luminary spirit in the Section of Numinous Talismans.

The Lower Truth Fivefold-Splendor Spirit guards the chest and diaphragm. His name is Guangyingzhai, his courtesy name is Daozhong, and he appears white. He is recorded in The Fivefold Splendor of the Lower Origin, Dongshen and belongs to the Fivefold-Splendor spirits of the Fulu division.

The Lower Truth Sixfold-Splendor Spirit guards the two flanks. His name is Pijia Machao, his courtesy name is Daocheng, and he appears reddish white. He is recorded in The Fivefold Splendor of the Lower Origin, Dongshen and belongs to the Fivefold-Splendor spirits of the Fulu division.

Another passage also records the Lower Truth Sixfold-Splendor Spirit as guarding the two flanks. His name is Pijia Machao, his courtesy name is Daocheng, and he appears reddish white. He is recorded in The Sixfold Splendor of the Lower Origin, Dongshen and belongs to the Sixfold-Splendor spirits of the Fulu division.

The Lower Truth Sevenfold-Splendor Spirit guards the Yang region on the left. His name is Fuliuqi, his courtesy name is Dao Gui, and he appears in three colors: blue-green, yellow, and white. He is recorded in The Sevenfold Splendor of the Lower Origin, Dongshen and belongs to the Sevenfold-Splendor spirits of the Fulu division.

The Lower Truth Eightfold-Splendor Spirit guards the Yin region on the right. His name is Baobiaoming, his courtesy name is Daosheng, and he appears in three colors: blue-green, yellow, and white. He is recorded in The Eightfold Splendor of the Lower Origin, Dongshen and belongs to the Eightfold-Splendor spirits of the Fulu division.

Illustrations of the Spirits and Immortals says: “The Eightfold-Splendor Fulu of the Lower Origin, Lingbao Dongshen records the true spirits of the Lower Origin’s Eightfold Splendor. They guard the Lower Origin Palace within the human body. After eight years of ingesting this Fulu, the Eightfold-Splendor spirits of the Lower Origin will manifest in visible form. This practice can help one nourish Jing and replenish Qi, refine and nourish the bone marrow, and gather true Qi, causing the body to shine with radiance. It can also summon the Eightfold-Splendor cloud carriage to bear one aloft.”

The Hymn to the True Qi of the Three-Eight Divisions, recorded in The Jade Clarity Seven-Treasure Illustrated Guide to Spirits and Immortals:

Above the Three Pure Ones, true Qi lies serene. In the Great Luo Heaven, where true Qi gathers, stand the Jade Grove and the Emerald Mystery Terrace; the sun and moon shine upon the numinous pavilion. Flying spirits spread the green vapor of Brahma, traveling in celestial splendor and riding purple clouds. Lingbao immortals emerge in ranks from the clouds, appearing one after another. They roam freely in the Seven-Treasure Grove, where five-colored radiance shines upon gold and silver. The assembled Perfected Ones raise their voices in resonant harmony; numinous songs ring out in celebration of the myriad spirits. With single-minded visualization of the Three-Eight Splendor spirits, one can transcend the mortal world and ascend to the Gate of the Heavens.

◎ Illustrations of the Twenty-Four True Spirits of the Five-Cheng Fulu

The Upper Scripture of the Five-Cheng Fulu records:

If you wish to seek the Dao, you should first bathe and wash away the impurities from your body. Then you should obtain the Eastern Well Diagram.

If you wish to pacify the Celestial Emperors of the Five Directions and command the mountain spirits, you should obtain the Five Sacred Peaks Diagram.

If you wish to understand the affairs of spirits and gods, you should obtain the Diagram of the True Forms of the Eight Histories. If you wish to understand “traveling provisions”—the food and drink offerings that, according to Daoism, arrive wherever one goes—you should obtain the Diagram of the Six Jia Communing with Spirits.

If you wish to preserve and nourish yourself and summon celestial gods, you should obtain the Diagram of the Nine Palaces and Purple Chamber. If you wish to practice Daoist methods, you should obtain the Diagram of Great Clarity. If you wish to accord with the Great Dao, you should obtain the Diagram of Primordial Completion. If you wish to understand the pivotal workings of the Great Dao, you should obtain the Diagram of the Precious Register of the Western Ascension.

If you wish to understand the arts of transformation, you should obtain the Diagram of Spiritual Transformation. If you wish to enter the Great Dao, you should obtain the Diagram of the Nine Heavens. If you wish to shed your mortal body, you should obtain the Diagram of the Nine Transformations. If you wish to conceal your traces, preserve and nourish yourself, and guard your spirit, you should obtain the Diagram of Constant Preservation.

If you wish to calm mind and body and guard the divine Qi within yourself, you should obtain the Diagram of Containing the Radiance. If you wish to nourish yourself through stillness, detachment, and the practice of holding to the One, you should obtain the Diagram of Nourishing the Body. If you wish to remain silent and speak little while cultivating your inner resolve, you should obtain the Diagram of Sincere Devotion and Guarding the Will.

If you wish to remain pure and untainted and commune with the Auspicious Fungus Blossoms—the sacred lingzhi regarded by immortals as an auspicious sign—you should obtain the Diagram of the Fungus Blossoms and Jade Maidens. If you wish to summon the Six Ding, Yin spirits in Daoism, you should obtain the Diagram of the Six Yin Jade Maidens. If you wish to obtain an immortal register, you should obtain the Diagram of the Nine Primordial Ones Guiding Immortals.

If you wish to cultivate by ingesting the Dao’s Qi, you should obtain the Diagram of Guiding and Stretching. If you wish to practice Daoist arts, you should obtain the Diagram of the Imperial Treasure Within the Cavern. If you wish to perform arts of transformation, you should obtain the Diagram of Concealment and Sideways Movement.

If you wish to approach the furnace and refine the Nine Elixirs, liquid gold, and other elixirs, you should obtain the Diagram of the Great One. If you wish to ascend the Five Sacred Mountains in search of the sacred fungus and medicinal substances used by immortals, you should obtain the Diagram of Gathering Fungus and Opening Mountains.

To preserve the spirit and body and ward off evil spirits and demons, one should obtain the Diagram of the Luminous Mirror.

This collection contains twenty-four diagrams, all sacred treasures of the celestial realms. Whoever obtains them can live forever, become a free and exalted immortal, and fly at will through the Great Clarity (Taiqing), one of the highest heavens in Daoism.

Diagram of the Human-and-Bird Mountain of Yuanlan

The Highest One says: In the countless celestial realms, each has a Human-and-Bird Mountain. On each mountain are human forms and bird forms. Its peaks and cliffs rise steeply and precipitously, beyond what words can fully describe. Within the mountain are a mysterious terrace and a treasure hall, where exalted deities dwell. There are also forests, streams, flying birds and beasts, plants and stones, fragrant flowers, lingzhi mushrooms and various medicinal herbs, as well as divine elixirs that can make one immortal. These scenes are difficult to describe one by one. Even if they were all recounted, it would offer little help to the practice; students should explore them with their own attention. Grasp one essential principle and many others will become clear, until at last the mysteries are fully understood. Names are nevertheless assigned to these things so they may be taught and recorded.

The writing in these diagrams is formed from wondrous Qi and then drawn by sages, to be transmitted to students of the highest capacity. It is not casually revealed to ordinary people. The “characters of wondrous Qi” are the forms of the mountains; the mountain’s many strange images and varied shapes all arise through the transformations of wondrous Qi. Those whose minds are attuned can see these scenes even with their eyes closed. After surveying all the sights within the mountain, sustained practice will bring signs of efficacy. Once wondrous Qi descends, the physical body can fly. Through long cultivation and attainment of the mysterious realm, the physical body recedes and wondrous Qi fills it. Upon completion, one flies like a bird and roams beyond the Three Realms; one’s spirit, like that of a perfected person, enters the Three Pure Ones (Sanqing), where it dwells in peace.

These forms are collectively called “Human-and-Bird.” By roaming this mountain, students follow its paths toward the Great Dao and thereby preserve themselves for a long time. Those who are not sincere in their cultivation should not lightly seek or investigate this secret method.

Diagram of the Human-and-Bird Mountain of Yuanlan

The Most High says: The form of Ren Niao Mountain is the source of life for Heaven, Earth, and humanity. It is the foundation on which primordial Qi takes shape, and the place where wondrous transformations unfold. Sages and perfected beings seek the realm where it lies; immortals and spirits revere its divine power. People should respectfully serve it, keep it in mind, and wear images and inscriptions associated with it. They should cultivate with focused attention, remain calm and disciplined, and never slacken. In this way, the three Qi energies—those of Heaven, Earth, and humanity—will come into balance. The body will become pure and harmonious like that of an infant, and one will become a practitioner of the Dao. In the human world, one can put the Dao into practice and guide others; in the mountains, one can study the arts of the Dao. One can move freely between worldly and transcendent life, beyond the reach of demons and malign forces.

Through this practice, one can pay homage to the spirits of the Five Sacred Peaks, command the spirits of the Eight Seas, follow the Lords of the Three Heavens, and wear the essences of the sun and moon. To understand and cultivate this Dao is to attain long life and deathlessness; to contemplate it single-mindedly is to unite with wisdom; to investigate it deeply is to communicate with the divine. Ren Niao Mountain is where the Heavenly King of Primordial Beginning dwells; below the mountain live many sages, perfected beings, and immortals. The mountain’s Qi transforms into water of five colors, called “Soul-Restoring Flowing Liquid.” When it congeals into a balm, it is called “Zhen Tan Incense.”

When the Queen Mother of the West first began learning the Dao, she went to visit the Heavenly King of Primordial Beginning. After cultivating the Dao for three thousand years and completing her merit, she prepared to return to Mount Kunlun. Before departing, she bade farewell to the Heavenly King, and together they carved an inscription on Ren Niao Mountain, which hangs in the void. Each character was one zhang square. The inscription was suspended in empty space to guide later students of the Dao, and it remains there to this day. The Lord of the Nine Elders’ Immortal Capital and the Venerable Master of the Nine Qi once drew the shape of Ren Niao Mountain and wore it beside their elbows. The Celestial Emperor copied the inscription in the sky and attached it to the mountain image. Once every hundred years, these images and texts appear and are transmitted to perfected beings who have attained the Dao.

If a Daoist possesses the complete image of Ren Niao Mountain and its accompanying inscription, they can attain deliverance and become immortal, roaming freely across Kunlun. If they recite the inscription ten thousand times and practice according to its teachings without deviation, the Celestial Emperor will send an envoy in a cloud chariot beneath a feathered canopy to welcome them. There is no need to take elixirs or practice guiding and stretching exercises. With focused, unfailing cultivation, one will naturally ascend to Heaven.

The Most High, a Daoist honorific for the supreme deity, says: Anyone who can fast for three months and devote themselves to cultivation in a quiet chamber will receive the descent of immortals, who will personally teach them through written characters. After receiving the text, they must follow it in secret; then they can quickly become perfected immortals. A Daoist who wears this object can command the myriad spirits.

In the first month of the year, choose a Jiazi day; in the second month, a Renshen day; or in the third month, a Wuzi day. On the chosen day, offer a mountain image on a bronze mirror and perform a sacrificial offering and prayer to the deities, while secretly transmitting the oral instructions. Never disclose the scripture carelessly. If these three days do not occur in a given year, or if they do occur but are missed, perform the three annual rites on a Jiazi day. Fast for each rite, maintaining strict purity and avoiding distractions. Choose a night with a bright moon and hold the rite outdoors in the central courtyard. No altar is needed, and no one else must know. Quietly sweep the courtyard yourself and lay out a clean mat facing south. Place another mat for the person performing the rite, facing north.

First, place a nine-inch bright mirror at the center of the mat. Cover its stand with a purple-patterned canopy, then cover the mountain image with a purple brocade cloth and set the image upright in the mirror. Place three bowls of clear wine before the image, and arrange fragrant dried meat, dates, and fruit around the mirror. Pour half a bowl of wine, rinse your mouth, take up incense, and assume your place. Close your eyes and click your teeth three times, then visualize the deities in your mind as usual. Beat the drum and open the incense burner according to the usual procedure.

Next, take up incense three times. With your eyes slightly closed, visualize the Great Dao of the Most High, the Celestial Worthies of the Ten Directions, the Primordial True King, the spirit born from the primordial Qi of Human-Bird Mountain, and the Great Emperor arriving on clouds. See them arrayed in the sky, filling the space in every direction, and gathering before your seat. After a short while, silently recite your name and rank, and respectfully invite the Great Dao of the Most High, the Celestial Worthies of the Ten Directions, the Primordial True King, the spirit born from the primordial Qi of Human-Bird Mountain, the Great Emperor, and all the divine officers: “On this auspicious day and at this propitious hour, I respectfully present this fragrant offering to express my wholehearted devotion. I look up to you all and ask you to descend.” Then bow three times, kneel with your forehead to the ground and your eyes closed, and visualize the deities taking their seats. After a short while, rise.

Next, raise the wine three times, kneel upright, and state your rank and name as you address the deities:

During the ritual bowing, the disciple addresses the Lord of the Great Dao, the Celestial Worthies of the Ten Directions (the revered gods of the heavens in the ten directions), the Primordial True King, the Spirit Born of the Original Qi of Mount Reniaoshan, the Great Emperor, and all the gods: “By your grace, I have lived to this day and been able to serve the revered gods. My heart is filled with joy and awe. I ask only that, through your great compassion, you guide and save me, so that I may cultivate the Dao and attain the Dao, seek immortality and become immortal, gain freedom and spiritual powers, and endure forever.”

“My status is humble, and I dare not say much. Filled with joy and awe, I respectfully bow before the revered gods. After bowing three times, I make three offerings of wine, each accompanied by a report. When all three are complete, I offer incense three times, rise to send the gods on their way, and state my title and name. I address the Great Dao Above, the Celestial Worthies of the Ten Directions, the Primordial True King, the Spirit Born of the Original Qi of Mount Reniaoshan, the Great Emperor, and all the divine officials (the gods’ attendants): ‘I have received your grace, and respectfully ask you to return to your cloudborne retinue. Your divine conveyance is ready to depart for the Three Pure Ones (Sanqing), the celestial realm where the revered Daoist gods dwell. I am reluctant to part from you and remain filled with awe. I ask only that you bestow your grace widely, so that I may attain the Dao and one day pay my respects to the revered gods in the royal palace. Should I have a request in the future, I will look to you to descend once more. Your disciple, so-and-so, respectfully bows before the revered gods.’”

When the ritual is complete, rise and tidy the incense burner. Then place a bowl of wine in the east and sprinkle it around, wetting the area; afterward, put things away in order. Fellow cultivators should return to their room and share the ritual offerings. They must not casually give them to people who do not meet the proper requirements. Married couples must observe the same ritual rules; if they do not, they must not have sexual relations. This prohibition is extremely important, and everyone must observe it with care.

After a thousand days of purifying the heart and observing the fast, draw the mountain-shaped image from the alchemical text (a Daoist talismanic text) on thin paper, three to five inches in size. Face north, drink from the Jade Pool Spring (the fluid in the mouth), and then swallow it. According to the text, taking it once brings immortality and freedom from death; taking it twice enables one to become an immortal and fly; taking it three times allows one to ascend to a position of honor and become one with the Dao.

Begin drawing the image during the period of fasting, wear it for three years, and recite the scripture morning and evening. Choose an auspicious day to perform the rite, and maintain careful observance without wavering. After a thousand days, one may travel through mountains and marshes, using one’s power to subdue all the spirits of the Five Sacred Peaks, the Three Rivers and Four Seas, the Eight Great Seas, and the Nine Lands, compelling them to come and pay their respects. With merit extending far and wide, one may cultivate for five or seven years—no more than nine—and then ascend beyond to the Three Pure Ones.

The Precious Instructions on the Registers of the Primordial Beginning of Shangqing is divided into two sections. The first discusses the “Three Corpses and Three Evils.” The Gate of Lust is also called the Way of the Upper Corpse and the Realm of Heaven’s Disciples; the Gate of Passion is also called the Way of the Middle Corpse and the Realm of Humanity’s Disciples; and the Gate of Greed is also called the Way of the Lower Corpse and the Realm of Earth’s Disciples.

These three evil ways are also called the Ways of the Three Corpses and the Realms of the Three Disciples. The scripture teaches that they dwell constantly within the human body, blocking the passages through its three barriers, severing the root of life, hindering the pursuit of immortality and cultivation of the Dao, and suppressing the souls that would enable a person to ascend. The foundation of cultivation is to prevent corpse Qi from entering these three ways and to remove desires from the gates of the three realms. Otherwise, how could the true spirit descend, or the Dao be realized? Those who study the highest methods should cast off every desire and eliminate the sources of corpse Qi. Then the Dao can be realized naturally, and in the end they can ascend to the upper realms and rise into the realms of the Three Pure Ones (Sanqing).

The second section discusses the “Three Corpses and Five Gates.” The Gate of Lust’s Burden and Torment of the Heart is also called the Way of Suffering in the Taishan Hells; the Gate of Passion’s Burden and Torment of the Spirit is also called the Way of Suffering by Wind and Blades; the Gate of Greed’s Burden and Torment of the Body is also called the Way of Suffering on Mount Fei, where one bears stones; the Gate of Ostentatious Rivalry’s Burden and Torment of Jing (essence) is also called the Way of Suffering in the Rivers; and the Gate of the Body’s Burden and Torment of the Soul is also called the Way of Suffering through Swallowing Fire and Eating Charcoal and through Cauldron Boiling.

The scripture calls the suffering brought about by these five burdens the “Gates of the Five Sufferings and Five Ways.” It says they dwell constantly within the human body, bind a person’s root of life, and block the path to summoning the true spirit, cultivating the Dao, and realizing the truth.

Once the path to becoming an immortal is cut off, there is no basis for cultivation. If the body cannot transcend the Five Destinies—the realms through which beings cycle—or vanish from the Five Sufferings, the many kinds of suffering within that cycle, and if all entanglements cannot be severed, one will sink into the consequences of sin and karma. How could one escape? To soar bodily and make the form disappear, to transform one’s body, means turning it into flowing light and ascending in jade radiance. Those who wish to cultivate the highest Way should first sever every entanglement and escape the paths of suffering completely. Then the true Dao will descend of its own accord, and immortality can naturally be attained. In the end, one may transform one’s body and roam and feast among the heavens.

To perform the ritual called “The Way of Removing the Upper Corpse”—a Daoist rite for cutting away the desires represented by the Upper Corpse—first write in blue characters the “Jade Talisman of the Highest Mystery for Extinguishing Desire, Beheading the Corpse, Transforming the Body, and Becoming Flowing Light,” and wear it on the head. Hold the rite before a doorway symbolizing sexual desire, facing north, with a knife held in the mouth and a cup of clear water prepared. Stand facing the water, with the master behind the disciple. Click the teeth nine times, then recite the incantation:

“The Upper Corpse, blue with desire, calls itself Peng Ju. It transforms into nine forms, with a bird’s head and serpent’s body. Confused and without awareness, it sinks and rises. It craves desire and beauty, believing itself splendid and noble. It drives the hun and po souls, leading people into wrongdoing; it severs their lifelines, scatters their breath, and separates their spirit from the body. It roams unchecked through the Three Palaces—the inner palaces of the upper, middle, and lower body—tireless as a small insect.

“Perfected One Jia Yi, bearing registers and carrying the tally of commands, has already cut off sexual desire and cleared away the road to death. By command of the Celestial Worthy of Primordial Beginning, behead the corpse demon. The Three Terraces, celestial star officials, watch over the body: depart at once and do not remain. Destroy the root and sever its kind; leave no remnants behind. Jia Yi refines and nourishes the true body; the Three Palaces are clear and empty. The Five Emperors watch over and illuminate it; the Great One records it in the register. Bathe in the Northern Origin, straighten the cap and belt, and step onto the Great Dao. Fly across the heavens, riding a jade carriage of flowing light; conceal and transform the body, ascend into Highest Clarity, and roam through the air.”

When the incantation is finished, remove the knife from the mouth. The master then circles it around the disciple’s head nine times. Next, take down the rolled-up jade talisman and bury it beneath the doorway symbolizing sexual desire, then pour the cup of clear water over it. The scripture says that if the rite is performed in this way, the Upper Corpse will be destroyed and sexual desire will cease of its own accord. The body will cross beyond the heavens, and body and spirit will no longer suffer affliction. This is the Supreme Way of Great Truth and must be transmitted with care.

Next, enter the middle gate and subdue the middle Corpse, one of the Three Corpses in Daoist teaching, dwelling in the middle part of the human body. To subdue it, write the “Jade Talisman of the Middle Origin for Extinguishing Desire, Slaying the Corpse, and Transforming into a Radiant Flow of Light” in yellow and affix it to the chest. At the middle gate, which symbolizes sensual desire, face the king and hold a knife pointed toward the abdomen. Place a cup of clear water in front of you. The master stands behind you, knocks the teeth twelve times, then recites the spell:

The middle Corpse, Pengzhi, is called the Yellow Center. It dwells amid sensual desire, clings to the abdomen, and hides there. It rises and sinks, changing without a fixed form. It controls the human soul and spirit, making them wander through the Three Palaces, the body’s three inner regions. The Crimson Child, the inner spirit, runs about and fights, driving a person mad. Desires harm the spirit; all transgressions arise from this small creature. The Perfected Ones Jia and Yi have already received the summons of the Lord on High. They wear jade talismans on their bodies, and their documents bear cinnabar-colored script and golden seals; their names are listed in the registers of the divine beings of Primordial Beginning. The three kinds of desire have already been forgotten. By the talismanic command of the Celestial Worthy of Primordial Beginning, the forms of the Three Corpses are slain and their source cut off, so they can no longer take flight and cause harm. Jia and Yi have undergone refinement and liberation, and by means of the Five Talismans have cut off the need for grain. The Perfected Immortals dwell in stillness and guard the body, which holds light within. The Five Emperors watch over and illuminate them; the Great One (a supreme Daoist deity) takes its place and proceeds. Bathed in the Middle Origin, they don cap and robes; freed from the body, they transform and withdraw, revealing a flowing radiance of jade. They ascend to the realm of Highest Clarity, where they drink and breathe amid the vast emptiness, preserving their natural nature for a long time and enduring alongside Heaven and Earth.

When the spell is complete, enter the lower gate and subdue the lower Corpse, one of the Three Corpses in Daoist teaching, dwelling in the lower part of the human body. To subdue it, write the “Jade Talisman of the Lower Origin for Extinguishing Desire, Slaying the Corpse, and Transforming into a Radiant Flow of Light” in white and affix it to both feet. At the lower gate, which symbolizes greed, face south and lay the knife across both feet. Place a cup of clear water beneath them. The master stands behind you, knocks the teeth three times, then recites the spell:

The lower Corpse, Pengjiao, takes pleasure in indulging its greed. It is confused and unenlightened, without a fixed form, and clings to the human body…

The lower corpse-worm, Pengjiao, governs desires in the lower body. It is attached to desire and takes pleasure in it. White in color, it is murky and indistinct, with no fixed form. It dwells between a person’s feet and stirs their emotions. It makes people speak of gain and loss, rush about restlessly, and disturbs their hun and po souls. As a result, the Three Palaces—the upper, middle, and lower Dantian within the body—become unsettled, and the Red Child, a symbol of the inner life of the original Shen, cannot rest.

This little worm of greed can bring calamity from the netherworld. Through three rounds of refinement on days marked Jia and Yi, the perfected Daoist cultivator has already been cleansed; the gate of desire has also been sealed, and is no longer disturbed by evil Qi. The Celestial Worthy of Primordial Beginning urgently commands the officials of the Three Terraces stars to descend before the courtyard. He orders the worm to appear at once and not hide, and to have its form cut away along with those of its siblings and descendants for nine generations. The Five Emperors bear witness for the cultivator, and Taiyi, a revered Daoist deity, records the cultivator’s name. The lower origin—the Dantian region of the lower body—is bathed and purified, then clothed in blue feather robes. Through wondrous methods, the cultivator transcends the Three Realms and receives Jing and Qi from above. Freed from the body, the cultivator transforms and vanishes; their shadow ascends and flows into the realm of Highest Clarity, flying through the mystery and stepping into emptiness, until all Three Realms shine with light.

Having transcended the Three Realms, the cultivator next crosses beyond the paths of the Five Sufferings.

Method for releasing the body, transforming and vanishing, and flying across the Five Paths: Prepare a new set of clothes, together with a new headscarf and shoes. At the first gate, the “Gate of Suffering of the Heart from Attachment to Form,” write in black ink the Jade Talisman of Released Form, Hidden Transformation, the End of Hell, and the Flowing Radiance. Place it by the feet to cross beyond the paths of the Five Sufferings.

Method for releasing the body, transforming and vanishing, and flying across the Five Paths: Prepare a new set of clothes, and make sure the headscarf and shoes are also new. At the first gate, the “Gate of Suffering of the Heart from Attachment to Form,” write in black ink the Jade Talisman of Released Form, Hidden Transformation, the End of Hell, and the Flowing Radiance. Place it beneath the feet, and stand facing north with the body upright. The master clicks the teeth five times and recites the spell:

Release the body; transform and vanish. Cast off the corpse-worm and the five kinds of suffering. The three desires are now purified; Shen and Qi flow from within and fill the body. Cast off the old body and refine a new one; let the body be fragrant as orchid. The jade talisman erases all trace, freeing you from the bonds of hell. Fly across the heavens and rise beyond the clouds. The Demon King protects your true nature; Qi joins with the natural order. Your ancestors of seven generations ascend to heaven together, flying through the Heavenly Gate. The Five Emperors watch over and protect you; all the myriad spirits come to welcome you.

When the spell is finished, untie the knot in the sash, bury the talisman beneath the feet, remove the shoes, and leave.

Next, enter the second gate, the “Gate of Suffering of the Spirit from Attachment to Desire.” At this gate, write in white ink the Jade Talisman of Released Form, Hidden Transformation, the End of Hell, and the Wind Blades’ Flowing Radiance. Place it beneath the feet and stand facing west with the body upright. The master clicks the teeth nine times and recites the spell:

Moving with cloudlike steps, one transforms and merges into jade light. Freed from the body’s constraints and shedding every trace left behind, one lets one’s hair fall loose and soars through the air. Unrestrained in the human world, one walks upon the void. The heavenly demons now offer their protection, and the Five Destinies—the five destinations of the cycle of rebirth—are open and unobstructed. Passing beyond the wind-blades, the sharp winds that symbolize calamity, the body rises into the celestial palace. During the ritual, a talisman inscribed with “Extinguishing and Transcending the Wind-Blades, Flowing Radiance, Jade Talisman” is buried beneath the feet. Facing west, one stands calmly while the master clicks the teeth nine times and recites the spell. When the ritual is over, bury the talisman beneath the feet; when leaving, do not look back.

“On the Method for Contemplating the Youthful Spirit and Driving Away the Mysterious Spirit on a Gengshen Day” (Five methods for contemplating the youthful spirit and expelling the mysterious spirit on a Gengshen day)

The Yingyang Scripture says: “The youthful spirit refers to a person’s heart-mind and spirit; it is the ruler of all the spirits. The mysterious spirit can bewilder a person’s ears…”

The eyes, nose, mouth, body, and mind—our senses and thoughts—move within and beyond the body alongside the mysterious spirits within and the Three Corpses and Six Jia spirits, which Daoism describes as spirits residing in the body. Each has its own form. When they encounter external things, they stir up desire, making people covet carriages and horses, wealth, fame, profit, and food and drink. Their wants multiply without ever being satisfied, eventually harming them and bringing them disgrace.

Cultivation should begin by training the will: the mind that was once greedy should cease to crave, while those who once sought nothing should learn to pursue something. Regard desire as part of the path of cultivation, and let the resolve to cultivate the Dao extend throughout the body, within and beyond. People are most easily stirred by sights, sounds, and flavors. These are where sensual desires gather and where the mind and spirit begin to fall into disorder. So do not chase after every desire, and do not become attached to possession. A person of the highest Dao says, “Those who have desires should learn to be without desire; those who are without desire should also have something to pursue.” Another explanation says that the perfected person guards their speech to restrain desire for external things. The mind’s attachment to “existence” gives rise to desire; “existence” is the source of desire. Speech is merely a tool for expressing the Dao. Once one has understood the Dao, one no longer clings to words; desire subsides, and affairs settle.

These teachings should all be put into practice in daily life, with cultivators themselves deciding what to accept and what to relinquish. Every hundred ke, an ancient unit of time, makes one cycle. In each cycle, reduce desire and increase purity and stillness. To lessen thoughts of desire and cultivate stillness is to follow the ancient Dao. Among the countless desires, find a way to free yourself from attachment. Understand what you should attain, then strive to attain it; understand when something has reached its end, then let it end at the proper time. In action and in rest, pay close attention to the traces left by desire. The phrase “smell its traces” is explained in the commentary as gathering the breath and training the root of the mind, so that the mind tends toward Wuwei (non-action). Those with desires have far-reaching emotions, but can restrain selfish thoughts through reverence and caution. The scripture says, “When reverence and caution prevail over desire, one flourishes; when desire prevails over reverence and caution, one declines.”

Examine yourself earnestly, answer the questions within your heart, and resolve your doubts. Focus on regulating the breath so that body and mind become gentle and harmonious. Each time you examine your desires, do so humbly. If you feel drowsy and cannot think clearly, become still and look inward. A true man should question his own heart with sincerity, restrain his pursuit of the sages, and cleanse his thoughts with words of encouragement. The scripture says, “Taking little brings gain; taking much brings confusion.” The commentary explains that “little” means yielding: return to the source within, where there is originally nothing to disturb you, and you will be able to respond to all things without becoming disordered.

Heaven’s Dao abhors fullness; the spirit’s Dao rests in the wondrous and subtle. Know that the inner heart is delicate and profound; by understanding how things work, one can arrive at profound stillness. Persist in this practice over time, and your capacity will naturally broaden. Hold fast to unity and meet the Dao: this is the meaning of cultivation. Frequently reflect on matters past, future, and present. The past is what has already happened; the future is what has yet to happen; the present is what is changing before your eyes. Understand them clearly, and do not repeatedly make mistakes in your actions.

Desires should be examined and restrained again and again. Letting them continually grow within the heart is especially painful. Restrain them as thoroughly as if cutting something away from the skin or undoing a tightly knotted cord. Only then may you pass beyond the gate of life and death and enter a clear, pure state. Persist in study without pause, and you will reach upward to Taiji (the Supreme Ultimate), the Daoist source of the cosmos—vast enough to contain everything and subtle enough to enter everywhere. To quiet sensual desires, moderate flavors, purify the Five Viscera, and open oneself to the spirits: this is an essential method for attaining the highest truth and extending one’s life.

Gather the mind and spirit, remain humble, and examine yourself with sincerity and purity. Rise above desire so that the breath grows calm and the spirit settles. Wait for signs to appear within. Let go of the beautiful things that stir attachment, and body and mind will find peace. If you sense that external things have departed but feelings still linger within, leaving you uncertain whether to advance or withdraw, this is desire that persists even when you do not wish for it.

Continue to gather the mind and spirit, remain humble, examine yourself sincerely, and rise above desire, so that the breath grows calm and the spirit settles. When you see that desire is like rotten wood or empty space, this is “having desire and returning to desirelessness.” There is a reason why a person resonates with the Dao. Faith is the mind’s teacher; calm is the master of action. Deluded thoughts arise from having no foundation, and what has no foundation should naturally be at rest.

When seeking to understand the Dao, stray thoughts may churn within the mind. At the slightest stir, thoughts race in every direction, and obscure machinations respond in turn, keeping the true resolve to cultivate the Dao from emerging. If the mind and spirit remain under the influence of such habits for a long time, they will mistake the illusory for the real. Turbid Qi (vital energy) will disturb them, and worldly habits will take deep root. The right path and deviant thoughts contend; evil spirits (here referring to inner spiritual awareness of the xuanling type) cling to desire, and the two battle within the mind, bringing about this condition.

If you do not take a vow to alert yourself and turn from falsehood back to truth, but instead allow desire to occupy the mind, indulgence and neglect will keep growing. Use a gentle nature to govern forceful emotions: emotions readily attach themselves to external things, while nature should accord with the Dao. Hold fast to the right path and regulate yourself. Do not hesitate when removing deviant thoughts.

It is also said: When you recognize that the xuanling is making you lax, you should set a firm resolve and a great aspiration, and diligently uphold your integrity with calm perseverance. When you undertake a plan, strive to bring it to success; when you face a contest, strive to prevail. Be both benevolent and strong, using the right path to restrain sensual desire. A noble person should share the heart of Heaven and Earth, remain tranquil and still, and not be disturbed by petty affairs. Constantly spur yourself on, as though standing before a stern ruler. Maintain a dignified bearing and cultivate De (Virtue/Power) through humility. When turmoil and entanglement have all dissolved and the realm of desire no longer arises, this is “acting as one ought while free of desire.”

When all manner of desires have quieted, the realm of greed no longer arises. This is “desire without desire”: when thoughts of desire do not arise, the spirit is not depleted. Stillness and concentration can overcome desire and dispel all kinds of trouble. To resolve difficulties, escape danger, and find a settled place, one should follow the changes in things, understand one’s inner state in the face of circumstances, and guard against trouble before it arises, while no longer clinging in advance to what one wants. Then one can bring one’s undertakings to completion. As the Dao De Jing says, “When the work is done, withdraw. This is the Way of Heaven.” It is also like forgetting the bamboo basket for catching fish once the fish has been caught.

The Huangting Jing (Scripture of the Yellow Court), a Daoist classic on the body’s organs and practices of visualization, says: “Its circulation passes through the six bowels and is stored at the times of Mao and You; it transforms Yin-Yang Qi and is concealed within the nine palaces. If one can practice this constantly, one will not know old age.” Perhaps this is what the passage means.

The human heart should be like an official who upholds impartial justice, favoring neither side of desire, yet it is prone to straying from the Dao. The subtle and numinous principles can be understood only through practice. The mind driven by desire is restless and easily slips into error, while the nature of the Dao is profound and hidden. If one does not restrain oneself, but lets thoughts drift and emotions change with them, it becomes difficult to preserve oneself. Though people possess awareness, they often fail to notice the changes within their own hearts. Is this not because they have failed to carefully observe the workings of the subtle and numinous? Therefore, one must make a sincere effort.

The Perfected Ones, those who have attained the Dao, take pity on people who have lost their way and point them toward the true principles of life: seeing where there is nothing visible, knowing where there is nothing known, and communicating with the spirits—this is the function of the Dao. Many speak of these principles, but few truly put them into practice, because their resolve is not firm enough. And the distance between losing one’s original nature and recovering it is no greater than that between a body and its shadow. Can the practice of the true Dao really be so far away?

The Three Corpses, evil spirits believed in Daoism to dwell within the human body, use Yin Qi to take spiritual form and are stirred into action by private desires. Their evil Qi gathers in the organs, giving rise to disordered habits. People influence one another and gradually sink into greed and delusion. Unless one’s nature is clear and one deeply understands the harm caused by murkiness, it is difficult to change one’s thoughts. Observe yourself: what was originally formless can also appear in form. Form and color are merely empty reflections; desire is like a guest that attaches itself to a reflection. When desire arises, the Three Corpses arise; when desire is dispelled, the Three Corpses perish.

The ancients said, “Those who seek desire should ultimately reach desirelessness; those who claim to be without desire may still harbor desires.” One must examine this again and again to understand the principle.

To swiftly cut off the Three Corpses, which Daoism holds obstruct cultivation, and attain the Dao, one should first restrain oneself outwardly, avoiding indulgence in sensual pleasures, fame, and profit. Then one should bring inner harmony to joy and anger, affection and aversion, step back to reflect on one’s own mind, and reach a state entirely free of desire. Whether active or still, one should remain aware of one’s thoughts and so avoid being controlled by external circumstances. Seeing all beings follow external things and exhaust their lives, the sage is moved by compassion and wishes to save them widely.

Cultivators should use this kind of self-examination to temper their resolve, allowing sensual desires to fade gradually until they reach a state of exceptional clarity, emptiness, and calm. Then the Three Corpses will have nowhere to hide and will eventually depart. One should keep the right Dao in mind at all times, so that the heart-mind remains bright and clear; the Three Corpses will then no longer be able to make it their dwelling.

Another explanation says, “What one desires is the rightful aspiration of the Mysterious Spirit; what one should not desire is the Mysterious Spirit’s improper craving.” One must strictly discipline the “heart-king”—the body is likened to a state, and the heart-mind to its ruler—so that selfish desires fade. If the ruler can uphold what is right, all things will naturally flourish. What, then, could the Three Corpses do to a person?

Thus, the noble person, even while at peace, does not forget the possibility of danger; even while governing, does not forget the possibility of disorder. Only when the body is stable can the state be preserved; only when the spirit is settled can nature and life be preserved. If one grows lax and neglectful, indulges in sleep, and craves food and drink, the Three Corpses will transform in countless ways and act in accordance with one’s desires, deepening the world’s calamities and making people foolish and short-lived. The Daoist books say, “Do not argue with others over right and wrong, for doing so will diminish your allotted years.” If even arguing has such consequences, how much more so do stronger attachments! Only those who understand the Dao can abandon their entanglement in worldly affairs.

The Mysterious Spirit ascends and departs. Once the mind and spirit are gathered and settled, the refined Qi of the Five Directions enters the Numinous Terrace, the dwelling place of the mind and spirit, and nourishes the Child, the pure vital spirit within. The scriptures say, “Vague and indistinct…”

Although the Dao (the Way) cannot be seen or touched, it seems to have form and substance. When a person is calm and quiet, in a hazy, undistracted state, the inner “child” (symbolizing the purest Shen and Qi within the body) can arise. The Huangting Jing says, “Between Heaven and Earth there is a child.” Here, “kuili” is read with a falling tone, and “kui” means to deceive. In other words, one should restrain the mind so that it is not drawn along by external things. If one reveres the principles between Heaven and Earth and covets nothing, Shen and Qi will be less likely to dissipate.

Heaven and Earth are the places where Yin and Yang move and take their positions; the child is the purest part of the body’s Shen and Qi. Without pure Shen and Qi, it is difficult to rise to the realm of the sage. And unless ignorance is cleared away, wisdom cannot grow. Therefore, sages cultivate with sincerity and practice diligently. If one can restrain selfish desires and hold firmly to one’s resolve, one can attain the Dao in less than three years. At that point, white Qi will arise within the heart, drifting gently and shining with light. With prolonged practice, this state will grow deeper and broader.

The Method of Contemplating the Child and Driving Away the Mysterious Spirits on the Six Jia Days

On a Jiazi day (one of the sixty days in the sexagenary cycle), if calculations based on the year, month, day, and hour indicate that one’s allotted lifespan has diminished and is under attack by the Mysterious Spirits (deities who govern lifespan), one should rise at midnight and sit upright. Silently recite the names of the Mysterious Spirits—Pengju, Pengzhi, and Pengjiao—seven times, so that no one else can hear. Then follow the method of maintaining purity, carefully regulate one’s daily activities, and continue writing without going to sleep. The same observance should be kept on the Six Jia days and the Gengshen day. The Huangting Jing says, “Only by staying awake day and night can one become a perfected being.” This refers to that practice.

The general meaning of the lower section of the Yingyang Shu is as follows: Master Rongcheng says that when calculating lifespan, one should first use the ancient calendar to determine the changing days, work out the Six Jia days, and thereby identify the deities of Jiazi between Heaven and Earth. Once the mind is quiet, one then examines the responses according to the Twelve Pitch Pipes (an ancient system of musical pitches). For those that accord with the pitches, one first contemplates the child; the child can hear and distinguish these sounds. To contemplate the child, one must first drive away the Three Corpses (deities believed in Daoism to dwell in the body, induce wrongdoing, and shorten one’s lifespan). Only then can one accord with the Dao.

The Tongue Method for Regulating the Spleen and Kidneys

During the Jiazi period (a ten-day cycle in the sexagenary calendar beginning with Jiazi), Xuanling (the body’s inner spirit and Qi) often moves through the Yellow Court (where the Qi of the internal organs gathers), the Hidden Pass, and the Numinous Root (the base of the tongue). This can make a person lustful, intensify desire, unsettle the mind and spirit, and dissipate Jing and Qi. It can also lead to craving flavors and speaking or laughing without restraint. To nourish the spleen and kidneys, on days within the Jiazi period—and in the corresponding years, months, and days—calculate the day associated with your life allotment. Hold the tongue straight, close the eyes, visualize the spirit and Qi within the body, and follow the scriptures to begin the corresponding practice. During practice, restrain desire and bring body and mind into harmony. The methods for other ten-day periods can be inferred in the same way.

Then draw the mind back to the Numinous Root, refrain from craving flavors, and preserve the breath so that the mind and spirit grow calm and hold to their original nature. The spleen governs intention, and intention in turn can direct the breath. When intention is peaceful, the spleen’s Qi is harmonized. The refined Qi of the five directions associated with the Jiazi period responds to the heart in accord with the seasons and their rhythms, allowing Xuanling to mature and transform naturally. In practice, take particular care to seal in Jing and Qi. You may gently tap the teeth and swallow the saliva in the mouth to strengthen the base of the tongue. The Numinous Root is the base of the tongue; beneath it lies the Flower Pool (where saliva gathers in the mouth), which is connected to the kidneys. The Flower Pool should not be allowed to dry up, for saliva and kidney Qi share the same source and sustain one another.

If you persist in practicing according to the method, the mind and spirit will become clear, and your vital essence will gradually grow abundant. Thus the scripture says, “Store and nourish the Numinous Root so that it no longer withers; seal the Gate of Life so that it becomes as full as the Jade Capital.” Here, “store” means speaking little, and “nourish” means swallowing saliva. The kidney palace governs lifespan, so it is called the “Gate of Life.” “Jade” describes saliva, while “capital” conveys the idea of gathering.

Rongcheng Gong said: Within a person’s two kidneys are the sun, the moon, and the Gate of Life. The left belongs to the male and receives the sun; the right belongs to the female and receives the moon. Emptiness and the myriad things generate one another; cold and heat bring one another to completion; male and female each take form. Within the two kidneys are two spirits, both dressed in blue. If you can see them, you may attain longevity. By day, honor the mysterious light; by night, follow the traces of the True Way. Persevering in this for a long time is the practice of the Dao.

Method for Treating the Nose, Mouth, and Throat

A method for regulating the nose, mouth, and throat.

During the Jiaxu period, Xuanling (the spirit that governs the inner psyche) often roams through the Spirit Chamber (the part of the body associated with the spirit), the Heavenly Gate, and the airways. This makes people love fragrant scents and loathe foul odors. When these scents enter the nose, they also stir the heart and spirit.

The cultivation method for this period follows the method of opening and initiating: open a gate at the Spirit Chamber to harmonize fragrance and stench and regulate the pores in the middle region. During practice, focus on regulating the breath, speak little, nurture Jing and Qi, and gather saliva. Keep the airways clear and calm: exhale stale Qi through the mouth and inhale fresh Qi through the nose, breathing long and lightly, as though there were Qi and yet no Qi. In this way, Xuanling will no longer enter the brain, and the upper origin (the mental activity of the upper region) will become still.

Thus the scripture says: “The Spirit Chamber should be cultivated and ordered; the Mysterious Chest (the throat) and airways receive the spirit talisman. Guard your own Jing and Qi closely, and by doing so preserve body and mind.” People are born still; this is their innate nature. Heaven grants life, and Earth brings the body to completion. Heaven and Earth transform and bring forth the myriad things, each with its own nature. Those who are clear and still can endure; those who are turbid and unsettled easily invite error. From this we can see that only one whose foundation accords with the natural truth of Heaven can be called a perfected person. How could proximity to earthly benefits be enough to count as precious? The human body is said to have three passes. The nose connects with Heaven, and its use is inexhaustible; the rest can be understood from this.

Methods for Regulating the Lungs, Heart, and Ears

During the Jiashen period, Xuanling often roams through the Jade Hall, the Numinous Terrace, and the Spirit Window (parts of the body symbolizing mental activity). This makes people’s desires disturb the heart and spirit, while sorrow and fear damage the hun-soul and po-soul. They turn away from De, becoming frivolous and impetuous, troubled and weary.

The cultivation method for this period follows the method of opening and initiating: open a gate at the Numinous Terrace. Do not make rash judgments about right and wrong, or observe and listen carelessly. Lessen attachment to beauty and flavor, and let the breath be slow and gentle. These places are where the Qi of Qian and Kun (Heaven and Earth) come together, which is why they are called the Jade Hall and the Numinous Terrace. During practice, turn inward in contemplation without fixating on images, and listen inwardly without fixating on sounds, so that the spirit and Qi in each place remain in their proper positions.

Thus, the scripture says: The six bowels, five organs, spirit, body, and Jing and Qi all carry out within the heart the constant Way of Heaven and Earth. By keeping them in mind and holding to them day and night, one can naturally attain long life.

Guard the Three Gates closely, and do not let harmful Qi enter, so that the mysterious spirits have no chance to work their tricks. Here, the “Three Gates” are the mouth as the upper gate, the hands as the middle gate, and the feet as the lower gate. “Gate” means to close and restrain. “Harmful influences” refers to the mind and spirit being unsettled and stirred by external things. Refine the five organs with moderation, and keep the six bowels clean through proper care. To regulate the Three Gates is also to refine the five organs and care for the six bowels. The five organs are the heart, liver, spleen, lungs, and kidneys; the six bowels are the large intestine, small intestine, stomach, gallbladder, urinary bladder, and triple burner. The organs belong to Yin and the bowels to Yang; Yin and Yang move in alternation and nourish one another.

Do not deliberately seek the Dao, and it will come of its own accord; do not deliberately pursue its benefits, and they too will come naturally. In less than three years, you will be able to sit in stillness and see events ten thousand miles away, foresee success and failure, and discern the course of affairs in the world, with an accuracy like an echo answering a sound.

○ The techniques for using the awareness between the eyebrows and within the brain.

During the Jiawu cycle, Xuanling often moves about in places such as the Bright Hall, the Mud Pill, the numinous root, and the Red Residence. This can make people mistake what they see, feel drowsy and prone to sleep, crave strongly flavored foods, and speak less. Following the method for this cycle, keep watch over one gate in each of the three Dantian (upper, middle, and lower energy centers). Draw in the gaze, settle the mind, and nourish yourself with wholehearted focus and sincerity. Sleep less, and moderate your speech and eating. Quietly guard the bodily openings, and nourish the body with saliva from the tongue.

When the kidneys and tongue, these two places, are brought into harmony, the gate of life opens of itself. “Moistening” here means swallowing the saliva in the mouth, the water of the “Flowery Pool.” The “two residences” refer to the kidneys and the tongue. When the fluids unite, original Qi can flow freely; Yang Qi becomes clear and Yin Qi settles. Then the deep, hidden opening comes into view.

The Bright Hall is the body’s central chamber, where True Unity—the primordial Qi spoken of in Daoism—often moves about. Within one Qi are three Qi, which circulate and transform without end. The Qi of Heaven and Earth both receive their nature from True Unity, while the Qi of True Unity comes from the Dao. Thus the scripture says: “The Bright Hall opens in all four directions, its form like the sea; the perfected person Zidan is right before me.”

Hold firmly to one gate among the Three Numinous Ones—that is, the three Dantian. There is no need to pursue the Dao deliberately; the Dao will appear of itself. The three are located as follows: three inches inward from between the eyebrows is the upper Dantian; where the heart lies is the Crimson Palace, the middle Dantian; and three inches below the navel is the lower Dantian. To “guard” them means to keep the spirit from scattering and to unite the three places as one. When the mind holds a thought, spirit and Qi remain; when thought ceases, spirit and Qi disperse. Persist in practice, and you can reach the Way of Heaven and unite with the Dao. The gods of Heaven and Humanity, the Jade Maidens, and the Six Jia spirits will naturally appear beside you and speak with you. At that point, Xuanling disappears.

Method for Treating the Liver, Eyes, and Yang Qi Within the Body

During the Jiachen cycle, Xuanling often moves about in places such as the Orchid Terrace and the Inch Field, where the body’s Yang Qi resides. This can cause erratic shifts between joy and anger, confusion of spirit and soul, and a tendency to sink into sleep. People may also become fearful and slack, and grow shallow and boastful.

Drowsiness and a craving for sleep, fear arising in the heart, and slackness and laziness all come from shallow self-regard and a love of showing off. The section on the right says that one should cultivate within the body according to the method of “opening the gate at the beginning,” without daring to slacken: set the mind straight, maintain it silently, cast aside distracting thoughts, and do not pride oneself on keen hearing and sight. This can calm the Hun and Po, keeping one’s resolve and vital energy from being disturbed. It stills emotions such as joy, anger, and sorrow, and restrains desires for the Five Flavors, sounds, and sights, since these all disturb the vital energy of the Dao. Cultivate the key points of the heart and spirit so that the mind is as quiet and pure as a child’s; then mysterious spirits from outside cannot cause trouble.

The left eye symbolizes the sun, and the Royal Father, the spirit who guards it, dwells there. The right eye symbolizes the moon, and the Royal Mother, the spirit who guards it, dwells there. If a person can guard these two places, they can remain joined with Heaven and Earth and preserve their light like the sun and moon. The external Qi of the Three Yang will disperse on its own, while the inner spirits of the Three Yang—the spirits of the three passes who guard the body’s gateways—will arise naturally. The scripture says, “The Hun wishes to return to Heaven; the Po wishes to sink into the abyss. When Hun and Po each return to their proper place, the Dao appears of itself.” This is what it means. True nature is inherently so and does not depend on human contrivance. Hidden in stillness in a subtle, secluded place, it clings neither to being nor to nonbeing: this is how Hun and Po return to their proper place.

A method for treating the hands and feet.

During the Jia-yin period (the cultivation method for this ten-day cycle), the Mysterious Spirits—spirits that disturb the body and mind—often roam within the body’s four gates, making people unable to resist grabbing things at random or wandering about. According to the method for this period, one should open a gate at each of the four gates, clench both hands, and visualize oneself refraining from grabbing things or walking about at will. One should strictly discipline the mind and keep one’s actions calm and still. Then the Mysterious Spirits will be unable to remain and will fly away on their own.

The scripture says: “The mouth is the Gate of Heaven, the hub through which spirit enters and leaves; the feet are the Gate of Earth, the portal of life; the hands are the Gate of Humanity, which governs flourishing and decline.” When the gates are shut, the key locked, and the two doors closed, the Jing-Qi in the Dantian (the cultivation area in the lower abdomen) becomes weak. (“The two doors” refers to the gates of the two kidneys, which connect to the lower gate. The yue is a locking device of the kind used to secure a door. When it moves, the door opens, Jing-Qi leaks away, and life is depleted. Those skilled at keeping it closed can gather true Qi in the Dantian and transform it into an infant, attaining a state of infant-like purity.)

The Central Scripture on the Three Corpses (also known as The Way to Cast Off the Corpses, Preserve One’s Youthful Appearance, and Attain Immortality):

The Supreme One’s Central Scripture on the Three Corpses says: “At birth, a person’s physical form is lodged in the womb of their parents. After birth, they depend on the vital essence of the five grains to sustain life. Thus, everyone has three corpses and nine worms in their belly, which seriously harm the body and mind. On Gengshen days, the three corpses regularly report to the Celestial Emperor, meticulously recording and reporting every offense a person has committed. They seek to sever a person’s record in the register of the living and diminish their blessings, fortune, and lifespan, so that they will die early. When a person dies, the Hun rises to Heaven and the Po enters the earth; only the three corpses continue to wander about, and for this reason they are called ghosts.”

The ancients called them “ghosts.” They made offerings to these ghosts at the four seasonal turnings and eight festivals—the changes of the seasons and the calendrical observances. If the offerings were not made with sufficient reverence, calamities would follow: many illnesses would break out at once and endanger people’s lives.

The upper corpse is named Pengju. It resides in the head, damaging the face and scalp and causing blurred, dim vision, hair loss, bad breath, wrinkles, and falling teeth. The middle corpse is named Pengzhi. It resides in the abdomen, harming the five viscera and leaving a person weak and forgetful. It also makes people prone to wrongdoing and to harming living beings, and may cause confused, disordered dreams. The lower corpse is named Pengjiao. It resides in the feet, unsettling the lower body and stirring up sexual desire, so that a person may become consumed by licentiousness and unable to control themselves.

It is said that these corpse worms look like little children, while some resemble horses. Their bodies are covered in hair about two inches long, and they dwell inside people. When a person dies, they emerge and become ghosts, appearing just as the person did in life, with clothes of the same style and length. The Three Corpses and the nine kinds of worms include many varieties.

Roundworms are four or five inches long, or as much as eight inches, and can pass through the heart, killing a person. White worms are an inch long and reproduce continuously; the longer ones can reach five inches. They disrupt the five viscera and, when numerous, can cause death. They also make people greedy for food and leave the abdomen distended. Lung worms cause frequent coughing and increase nasal mucus and saliva. Stomach worms cause vomiting and loss of appetite. Red worms cause rumbling in the intestines and abdominal bloating. Dung beetle worms, meanwhile, were said to bring on all manner of illnesses when a person was tired or physically active, including malignant sores, madness, paralysis, boils, ulcers, fistulas, ringworm and scabies, epilepsy, and leprosy.

Not everyone has all these worms inside them; some people have only a few kinds. There are ten categories of worms, and women are said to have especially many. These worms are vicious: they soil new clothes and hinder the study and practice of the Dao. If one wishes to treat them, they can be driven out. On each Gengshen day, Daoist practitioners must stay awake all night and keep watch until dawn. If they grow tired, they may rest briefly, leaning over the bed, but must not fall fully asleep. In this way, the Three Corpses cannot ascend to report to the Celestial Emperor.

According to the Taishang Lüke as well, on a Gengshen day the Northern Emperor opens the gates of every kind of sin and hears the lawsuits of ghosts and spirits. Demons gather to monitor the good and evil deeds of people and all kinds of living beings throughout the world. They reward those who have merit and punish those who have faults in proportion to each, overlooking nothing, however small.

The scripture says that after observing three Gengshen days, the Three Corpses will be frightened; after observing seven, they will be completely cut off. This can bring peace to the spirit and longevity to the body, keep the Five Spirits at rest and free from disturbance, prevent the mind and spirit from becoming confused or deluded, keep one’s conduct from becoming erratic or unrestrained, and calm one’s anger. The true spirit will guard and assist the practitioner, allowing them to endure as long as Heaven and Earth.

Each night before going to sleep, you may click your teeth together twenty-one times (also given as “three sevens,” meaning three times seven), place your left hand over your heart, and call the Three Corpses by name so they dare not cause harm.

Method for Removing the Three Corpses Talismans (write the talismans in cinnabar)

The Most High says that the Three Corpses and Nine Worms are believed to cause various illnesses. When a sick person dreams of fighting at night, this too is said to be the work of these worms. One may draw three talismans on a peachwood board and bury it beneath the threshold; this is said to stop them. Another method is to write a talisman on a Gengshen day and carry it on one’s person, then swallow it on a Gengzi day; the Three Corpses are said to depart. In another practice, on each of the six Geng days, write your name and place it in the Record of Original Destiny (the name of a Daoist text); the Three Corpses are said to dare not cause harm.

This talisman is said to eliminate the Nine Worms. It should be written on thin white paper or bamboo paper and swallowed on each of the six Geng days. Repeat the procedure on every Geng day; there is no limit to the number of talismans written on a Gengshen day. Begin by swallowing one on the morning of the Gengshen day, then swallow another on the next Gengwu day. Do not miss any of the six Geng days. This is said to prevent the worms from moving through and harming the Five Viscera and to keep the body from falling ill. Then recite the talisman incantation:

The sun rises in the east, its light shining in full splendor. I, the ritual practitioner, wear a divine talisman and let its power protect the four directions. When the talisman enters the abdomen, it can harmonize the stomach and intestines, cleanse impurities, cure every illness, and strengthen the sinews, bones, and body. Thousands upon thousands of ghosts and evil spirits dare not resist. Know that the talisman has divine power and the Dao is real. I honor this talisman: the nine kinds of harmful parasites then leave the body, and all poisons are subdued, enabling a person to ascend and become a perfected being. In solemn obedience to the statutes, carry this out at once!

On the Three Corpses

The Dongzhang says: The three primordial Qi born of the Supreme One (the highest Dao) transform into divine talismans, known as the Wuliang Dongzhang of the Three Origins. They can command the Six Jia (a system of divine generals and calendrical days in Daoist numerology), set the Five Phases in motion, reunite what has been separated, bring the dead back to life, eliminate the three ghosts, and cleanse the five spirits. The “five spirits” are also called the “five corpses,” while the “three ghosts” are also called the “three worms.” “Worms” and “corpses” are interchangeable names for beings that disturb the spirits and stir up ghostly Qi.

The Three Corpses are divided into the upper, middle, and lower corpses. The Five Corpses are the green, red, yellow, white, and black corpses. The prayer says: “May the Three Corpses and Five Corpses all enter the Yellow Springs. I ascend to the Pure Heaven, preserve long life, rejoice from age to age, and dwell in the realm of the Heavenly King.”

The Immortals’ Method for Guarding the Gengshen Day

On a Gengshen day (one of the days in the sexagenary cycle), one must stay awake all night. The first time one keeps vigil on Gengshen, the lower corpse comes to account for its deeds; it is then beheaded so it cannot return. When Gengshen comes again, one stays awake through the night, and the middle corpse comes to account for its deeds; it too is beheaded. On the next Gengshen day, one again stays awake through the night. The upper corpse comes to account for its deeds and is likewise beheaded. Once all three corpses have been destroyed, Siming (the deity who governs human lifespans and registers of destiny) removes the practitioner’s name from the register of the dead and enters it in the register of long life, allowing the practitioner to roam among the celestial beings.

The text also says that Gengshen days in the sixth and eighth months are especially suitable, and that it is best to keep vigil from daytime until night. After keeping vigil on Gengshen twice, the Three Corpses will lie hidden and disappear; after seven vigils, they will be destroyed for good.

On the night of each Gengshen day, sit upright and still, and click your teeth seven times. Tap your forehead and call upon Pengju, one of the Three Corpse Spirits—three spirits believed to dwell in the human body and report a person’s misdeeds to the Celestial Court. Click your teeth seven more times, touch your chest, and call upon Pengzhi. Click them seven more times, press your lower back, and call upon Pengjiao. Then, first write the Supreme One’s prayer text with the palms of both hands:

“I have received the Supreme One’s Spirit Talisman and the Divine Talismans of the Five Sacred Peaks. I hold a seal in my left hand and a halberd in my right; the sun and moon enter my embrace. Turbid Qi departs, and clear Qi enters. The Three Corpse Spirits—Pengju, Pengzhi, and Pengjiao—depart. Carry this out at once in accordance with the ordinances!”

◎ Method for removing the Three Corpse Spirits on a Jiazi day

At midnight on each Jiazi day, let your hair hang loose, sit facing east, and call out the names of the Hidden Corpse Spirits in your abdomen—spirits concealed within the body and believed to report a person’s misdeeds. The first is called Gaidong, the second Penghou, and the third Xiaha. Each time you call a name, stroke your heart three times with your right hand. The Hidden Corpse Spirits will then answer you and, from that point on, will no longer report your misdeeds.

Another account says that men should stroke their hearts with the left hand, and women with the right, to keep the Hidden Corpse Spirits in place. If the Hidden Corpse Spirits do not leave the body, they will report a person’s misdeeds. With diligent Qi circulation and breath retention, the spirits within the body can be settled; in time, the Hidden Corpse Spirits will disperse. Once they have answered you, they will no longer report your misdeeds. Another account says that men should stroke their hearts with the left hand, and women with the right, to keep the Hidden Corpse Spirits in place. If the Hidden Corpse Spirits do not leave the body, they will report a person’s misdeeds. With diligent Qi circulation and breath retention, the spirits within the body can be settled; in time, the Hidden Corpse Spirits will disperse.

◎ Method for removing the Three Corpse Spirits on the Six Jia days

The method is as follows: quiet your mind and sweep the courtyard clean. Set a table in the center of the courtyard, facing north, and arrange three cups of wellspring water upon it—the water drawn from a well at dawn. At midnight on a Jiazi day, let your hair hang loose behind you, perform three bows, then kneel and declare:

“I, the great-grandson [name], born in [prefecture], [commandery], [county], [township], and [village], respectfully invite the Lords of the Three Terraces at the North Pole and the Perfected Ones within the Dipper to grant me three cups of water.”

Next, pray that the Three Corpse Spirits be removed, so that [name] may cultivate the Dao and attain immortality. Then begin in the east and drink the three cups in sequence, reciting the prayer text as you drink:

When drinking from the central cup, pray: “Water bestowed by the Lords of the Sun and Moon, remove the corpse worms from my head.” Then drink from the central cup and pray: “Water of the Perfected Ones, remove the corpse worms from my abdomen.” Next drink from the cup on the west and pray: “Water bestowed by the Lords of the Sun and Moon, remove the corpse worms from my feet.” When you have finished drinking, address yourself as a subject, bow three times, then walk around to the left and return to bed. It is said that you should dream of the person being removed coming to bid farewell. At that point, stop the ritual. If they have not yet departed, wait until the next jiazi day (the first day of a new sixty-day cycle in the traditional calendar) and perform the ritual again. Do not forget.

◎ Method for Removing the Three Corpses

At dawn each day, take water into your mouth and rinse it, then swallow the “Sweet Spring” produced by rinsing—the name given to the saliva in the mouth. Do this three times. Slowly regulate your breathing, then do not speak with anyone. On the next jiazi day, perform the ritual again. Do not forget.

◎ Method for Removing the Three Corpses

At dawn each day, take water into your mouth and rinse it, then swallow the Sweet Spring produced by rinsing. Do this three times. Slowly regulate your breathing, and do not speak with anyone.

◎ Method for Praying Away the Hidden Corpses

On the fifth day of the first lunar month or the seventh day of the seventh lunar month, take the root of pokeweed, chop it finely, and soak it for three days in Mysterious Water (a term for water used in the scripture). Then dry it in the shade and grind it into a fine powder. Take one square-inch spoonful at a time, washed down with Mysterious Water, three times a day. After one hundred days, all the hidden corpses—corpse worms said in Daoism to lie dormant within the body—will be expelled, in shapes resembling people. Offer them a libation of wine, bury them, and pray:

“The hidden corpses belong beneath the earth; I belong above in heaven. Do not summon me again. Follow your old road and depart; do not look back.”

Eat first, then take this remedy. While taking it, avoid all meat and blood foods, as well as pungent vegetables.

◎ Method for Repelling Corpse Worms

The Perfected One said: “There is much bai zhi growing south of the Yangtze. Dig up the roots and pound them into a fine powder, then use it for bathing. The Three Corpses loathe this fragrance.”

Another method:

On the third day of the third lunar month, take peach leaves—some say peach roots instead—and pound them to extract seven sheng of juice. Add one sheng of strong vinegar and boil until the volume is reduced to five or six tenths. Drink it all at once before a meal. Fast the night before, and the corpse worms will be expelled together.

◎ Method of the High Immortals for Removing the Three Corpses

Pound cinnabar and peach roots to extract seven sheng of juice. Add one sheng of strong vinegar and boil until the volume is reduced to five or six tenths. Drink it all at once before a meal. Fast the night before, and the corpse worms will be expelled together.

◎ Method of the High Immortals for Removing the Three Corpses

One jin of cinnabar, ground very finely and refined by the flying process; three sheng of strong vinegar; two sheng of pure lacquer.

Mix the medicines listed above until they are thoroughly blended. Simmer them over a low flame until the moisture has evaporated and the mixture has thickened. Form the medicine into pills about the size of hemp seeds. Take it twice a day, beginning with three pills each time and gradually increasing to twenty-one. After forty days, the formula says, every illness will heal on its own and the Three Corpses—the supernatural beings said in Daoism to dwell in the human body and obstruct spiritual cultivation—will depart. After one hundred days, the skin will become firm; after one thousand days, you will attain long life without death and live as long as Heaven and Earth. The formula’s benefits cannot all be described here; those who take it in the future will come to know them for themselves.

Formula for Removing the Three Corpses

Guan zhong, five fen (for hidden worms); bai li lu, twelve fen (for long worms; use the male plant); shu qi, three fen (for white worms); wu yi, five fen (for flesh worms); shi can, five fen (for dung beetle worms); hou po, three fen (for lung worms); lang ya zi, four fen (for stomach worms); lei wan, six fen (for red worms); jiang can, four fen (for diaphragm worms).

Fry these nine medicines until yellow. Combine them, pound them, and sift the mixture. Then use refined honey to form pills about the size of parasol-tree seeds. Take them with a rice-flour slurry, five pills at a time, three times a day, gradually increasing to ten pills each time. According to the formula, after taking them for twelve days, lumps will be expelled; after sixty days, every illness will be cured. Begin with a small dose. Women may also take this medicine if they observe purification and maintain respectful discipline.

Formula for Immortals to Remove the Three Worms and Hidden Corpses

Take ten jin of poria. Peel away the outer layer of the medicinal plant Shanglu root, using only five jin of the white part beneath. Prepare five jin of clear wine and five jin of wheat ferment. Steam and cook these ingredients together, then ferment them. Pour the wine into a basin and seal it. After twenty days, the medicinal wine will be ready. Strain out the medicinal liquid and keep only the clear wine. Grind roasted soybeans into flour and mix it until it is as sticky as malt syrup. Roll the mixture into pills the size of large balls. Take three pills each day. After ten days, gradually increase the dose until each pill is the size of an egg yolk.

The scripture goes on to say that, after taking the pills for a hundred days, the upper Corpse will rot and be expelled; after sixty days, the middle Corpse will rot and be expelled; and after forty days, the lower Corpse will rot and be expelled. The upper Corpse is shaped like a hand, the middle one like a foot, and the lower one like an egg. The upper Corpse is black, the middle one blue-green, and the lower one white. According to the scripture, the Three Corpses—spirits that Daoism holds dwell in the human body and impair a person’s vital essence and lifespan—are born with each person and constantly seek to bring about their early death. On the last and first days of each lunar month, they ascend to Heaven to report the person’s faults.

Therefore, on these days one should restrain the Seven Po (the souls that Daoism associates with the body and emotions), and on the night of Gengshen stay awake and sit quietly, so the Three Corpses cannot act. If someone dreams of fighting another person on the night of Gengshen, the scripture says, this is the Hun battling the ghosts of the Corpse-Po. The Hun always wants the person’s body and mind to be at peace, and so it governs stillness. The Po, by contrast, constantly seeks to make the person’s mind and spirit unsettled. Wanting the person to die early, it tries to attack and seize the root of their life.

Daoist priests and physicians who treat the body solely according to prescriptions, without knowing that the body also contains the “Three Corpses”—three kinds of parasitic insect spirits said in Daoism to harm both body and mind—have not yet grasped the key to dispelling illness and prolonging life. The Upper Corpse covets treasures and wealth, the Middle Corpse craves flavors, and the Lower Corpse lusts after women. Unless they are removed, one is merely deceiving oneself. Once the Three Corpses have been eliminated, one no longer feels hunger, and the mind and spirit can become settled and clear, making it possible to prolong life.

The perfected person values the Dao; the Daoist priest reveres medicines; the worthy delight in cultivating the Daoist arts, while the foolish mock such things. The scriptures call the remains of the dead “Three Corpses,” referring to the places where each of the Three Corpses resides or to their names. Taking “Danglu Powder” can remove the Three Corpses on its own; it need not be taken with fermented wine. Sophora seeds have a similar effect. Those able to cultivate breath intake need not use this method. “True Qi” here means the essence of the Green Teeth and Five Directions. When Daoist priests take it, the Three Corpses leave the body after twenty-one days.

The Method by Which Immortals Remove the Three Corpses

The method by which perfected people remove the Three Corpses, prolong life, and restore a youthful appearance is to take “the marrow of floating water and dark clouds.” The scripture says this method can naturally…

The “life” spoken of here undergoes a change once every thousand years and a transformation once every hundred years. It changes first and transforms afterward; this is where the essence of the medicine lies, which is why taking it can bring longevity. The “mother of cinnabar light” refers to pine resin, and the “marrow that floats on water” refers to poria. The scripture says these medicines can subdue ghosts and spirits, free people from death, and grant them new life.

Pine resin flows underground and, after a thousand years, becomes poria. After another thousand years, poria turns into amber; a thousand years later, amber becomes cinnabar light, bright and dazzling in color. After a thousand years, cinnabar light becomes Feijie Zhi; after another thousand, Feijie Zhi becomes the marrow that floats on water. It then changes in sequence into night-glow, golden essence, falling star, stone gall, adamant, and finally Muweixi. The scripture also says that gold does not diminish when placed in fire, but becomes more vigorous when placed in water. The transformations of pine resin have no fixed form: it can sink underground or rise to Taiqing, the highest heaven in Daoist teaching. This is a method for becoming a flying immortal and should not be transmitted to those who are unfit to receive it.

A recipe says to take twelve jin each of poria and pine resin. First soak the pine resin in water for seven days, then, at dawn, face the sun and pour off the soaking water. Next, soak the poria together with two dou of pure wine, dry it in the sun, and take one jin each month. To use it as a means of going without food, refine the pine resin to remove its bitterness and unpleasant odor. Warm it over a fire, mix it into the poria, then add white honey. Take all three ingredients together, one jin of each per month.

The scripture lists the effects and changes that follow taking the medicine: after one hundred days, the body becomes light and strong; after two hundred, illnesses involving chills and fever subside; after three hundred, dizziness and vertigo disappear; after four hundred, the five fatigues and seven injuries—a general term for many kinds of debility—recede; after five hundred, accumulations of cold, abdominal masses, and pathogenic fluid in the abdomen disappear. It then says that after six hundred days the face retains its youthful appearance; after seven hundred, blemishes on the face vanish; after eight hundred, the hair turns black; after nine hundred, moxibustion scars disappear; and after a thousand, the eyes become bright. With continued use, the face changes, one walks without leaving footprints, old scars fade, and one can see by night with a glow. The flesh changes, the skin and channels become hidden within, the spirit grows stronger, and the body gradually takes on the appearance of a child. In the end, the body is healthy and the spirit fully attuned; one appears in broad daylight and is welcomed by the Great One, a revered Daoist deity. The scripture also says that the practitioner can suddenly vanish between sitting and standing.

Take it three times every day without interruption. After more than ten thousand days, one may move about freely, change one’s name and surname, ascend to heaven, and travel among the mountains.

The Seven Tablets in a Cloudy Satchel records that the root of pokeweed tastes sour and is poisonous. It can be used to treat malign influences in the chest and applied externally to swollen areas. The text says it can destroy spirits and monsters, nourish the Five Organs, and disperse water Qi; it also says that pokeweed roots shaped like human figures are especially wondrous. According to legend, taking it for a long time lets a person change their name and family name, ascend to Heaven, and roam the mountains.

Pokeweed is also called Night Caller, Root of Expanse, Danglu, Yelian, Long Root, Pokeweed Herb, Divine Land, White Flower, Expeller of Evil, Celestial Herb, and Essence that Drives Out Yin, among other names. The text says it can expel the “Three Worms”—Daoist parasites believed to inhabit the body and hinder cultivation—and “Hidden Corpses,” corpse spirits in Daoist writings said to cause illness. It is also said to improve dark facial spots and strengthen memory. The text further claims that it can treat the five strains of fatigue and seven injuries in men and women, postpartum illnesses in women, and conditions involving red or white vaginal discharge.

The method described in the text is to combine ten jin of distiller’s yeast and three dou of rice, add one dou of powdered asparagus root, and brew them into wine. Pokeweed is then steeped in the wine for six days. After five days of fasting and taking the preparation, while reducing food intake, the text claims that after twenty days one can abstain from grain; the body becomes robust and the complexion vigorous, harmful parasites are eliminated, hearing and sight improve, and scars fade. It also says to choose a particular constellation, day, and hour to take the pokeweed, three times daily, each dose the size of a jujube. Daoist practitioners often planted this herb in gardens adjoining their quiet chambers. It was believed to help people attain the Way of the immortals, prolong life, and eliminate the Three Worms; the text also claims that poisons cannot harm those who take it.

These are the medicinal effects and cultivation claims made in the text. Pokeweed is poisonous, and the preparation described here should not be attempted on the basis of this account.

Take forty jin of danglu root. After removing the coarse outer skin, chop it up and boil it in eight dou of water over a stove facing east, until the water has reduced by half. Strain out the herb, then continue boiling the liquid until it is thick enough to make pills. Use honey to form pills about the size of parasol tree seeds. Do not let anyone watch while making them.

Another method is to take thirty jin of zhanglu root, harvested in the first, second, ninth, tenth, eleventh, or twelfth lunar month. Roots gathered in any other month cannot be used. Wash the roots and roughly cut them into sections about two cun long, taking care not to expose them to the wind. Put them all in a silk bag and hang it on the north side of a room to dry in the shade for sixty days, then grind the roots into powder. Each morning, take one square-inch spoonful on an empty stomach, washed down with water. (The square-inch spoon was an ancient measure for dispensing powdered medicine; here it means one spoonful.)

The scripture says that after taking it for ten days, you will be able to see ghosts; after sixty days, you will be able to command ghosts and spirits, obtain gold and silver treasures, build houses, and do as you please. After eighty days, you will be able to see a thousand li into the distance. After a hundred days, you will be able to fly, ride the wind, and tread the clouds; your intestines will turn into sinews. Take it for a long time, and you will become an immortal.

Method for Eliminating the Three Corpses and Nine Worms (with medicines and instructions)

The Master said: The ghosts of the Three Corpses, malevolent spirits believed in Daoism to dwell within the human body, bind people to their desires, and report them to the gods, have no fixed form. Sometimes they appear as evil ghosts; sometimes they disguise themselves as people. However many strange forms they assume, and however cunning they may be, they have no true intelligence. They cannot understand human speech or perceive people’s true thoughts. If you wish to practice this method…

Be cautious about these matters and do not speak of them openly. Even if you only repeat something silently in your mind, ghosts may still hear your thoughts. Once they hear them, misfortune may follow: fierce, violent evil spirits may assail you, bringing one trouble after another. Carefully investigate the source of the calamity and deal with it promptly and properly. Take precautions in advance against evil spirits causing disorder; do not let them grow and spread.

Thus the instructions say: perform rites on Establishment days, take talismans on Destruction days, and prepare medicines and spells to drive away evil spirits. Even corpse ghosts are often said to fear these days. Also take note of the last day of each lunar month, as well as Geng days, Open days, and Remove days. It is said that on these days evil spirits can confuse a person’s mind, making them fall asleep and dream strange, distorted dreams. Sometimes the spirits take the form of things the person fears or detests, creating all kinds of terrifying scenes. Sometimes they call out the person’s name in sleep; sometimes they impersonate officials or soldiers who come to seize and bind them; sometimes they appear in dreams as parents or siblings and scold the dreamer. They may also make the dreamer see their spouse or children fall ill or die, leaving them frightened and grief-stricken, weeping without end.

Dreams may also show graves and scattered corpses, or make it seem that the dreamer is trapped in danger, pressed in and surrounded by evil spirits. The dreamer may see dogs lunging and biting, or oxen and horses charging, bellowing, and trampling; birds and beasts may appear in a thousand changing forms, and insects and snakes in ten thousand shapes. The spirits may also disorder a person’s hat and headcloth, or expose their faults. All of these are said to be the work of evil spirits. One may gather one’s mind and devote oneself to upholding the Daoist methods a day or two beforehand, in the hope of driving them away when performing the rite.

The Scripture of the Immortals says: Before taking any medicine for immortality, one must first expel the Three Corpses—the spirits said in Daoism to dwell within the human body, record a person’s misdeeds, and obstruct cultivation. The prescribed ingredients are:

Seven aconite tubers, prepared by roasting; two liang of elm-seed powder, stir-fried; and two liang of dry lacquer, stir-fried until it gives off smoke.

Sift and pound the three ingredients above, then prepare them as a powder. Take one spoonful twice a day on an empty stomach, washed down with wine. After seven days, the Upper Corpse—one of the Three Corpses, said to dwell in the upper part of the body and obstruct cultivation—will depart. After nine days, the Middle Corpse will depart; after twelve days, the Lower Corpse will depart. Afterward, you should have diarrhea into a basin and see the shapes of the Three Corpse worms. Wrap them in cotton cloth, bury them in water flowing eastward, mourn them quietly, and recite the spell: “After your death, you return to the earth, and I may ascend to heaven.” Then take another road home and do not look back. Three days later, you may suddenly weep during the day, feeling troubled and mentally disoriented. Do not be alarmed; afterward you will feel clear and refreshed and become a practitioner of the Dao.

◎ The Perfected Liu Gen’s Method for Expelling the Three Corpses (This formula is somewhat similar to the preceding one, but is recorded separately.)

The Perfected Liu Gen said, “If you seek long life, you must first expel the Three Corpses. Once they are gone, the mind and will can become settled; when the mind and will are settled, habitual cravings and desires also disappear.” He then transmitted five chapters of wondrous methods. The scripture says that the Hidden Corpse regularly ascends to heaven on the full moon, the dark moon, and the new moon to report a person’s offenses to the Celestial Court. The Director of Destinies, the deity who governs human lifespans, then shortens that person’s years, preventing a long life. This formula can be used to expel the Hidden Corpse.

Seven pieces of Sichuan dogbane, two liang of dried dates, and two liang of elm seeds.

Prepare the ingredients as prescribed, pound them with a pestle, and sift them into a powder. Wash down one he with clear water, twice a day. After seven days, the Upper Corpse will depart; after nine days, the Middle Corpse will depart; after twelve days, the Lower Corpse will depart. The Three Corpses look like human beings. Wrap them in silk floss, bury them in water flowing eastward, and recite the spell:

“After your death, you return to the earth, and I will ascend to heaven. Take another road home, and do not look back. For three days you will be mentally disoriented; afterward, you will recover.”

◎ The Origins of the Transmission of Ancient Immortal Formulas (Two Accounts)

Zhu Huang was from Guangyang. He was young.

Zhu Huang was from Guangyang. In his youth, he suffered from a severe abdominal mass and went to study the Dao under the Daoist Ruan Qiu at the foot of Mount Sui. Taking pity on him, Ruan Qiu said, “You must first purge the Three Corpse Spirits (beings believed in Daoism to harm the body and mind and obstruct cultivation) from your abdomen before you can learn the way to become an immortal.” Zhu Huang replied, “Once I recover, I will serve you. For thirty years, I will not dare disobey.” Ruan Qiu then gave him seven kinds of medicine and told him to take nine pills each day. After a hundred days, Zhu Huang expelled several liters of material resembling the liver and spleen, and his illness was cured.

Several dozen days later, Zhu Huang’s body had grown strong and his mind had become increasingly clear. Ruan Qiu gave him the Scripture of the Yellow Court of Lord Lao, a Daoist text on inner cultivation, and told him, “Read it three times each day. Study it until you know it well and reflect on its meaning, and you will transcend the world.” Ruan Qiu then took Zhu Huang with him to the Shrine of the Jade Maiden on Mount Fuyang, where they lived for nearly eighty years. When the two later returned to their former home, all of Zhu Huang’s white hair had turned black, and his beard had grown more than three feet long. He went home to visit and stayed for several years, then left again. He was still alive in the final years of Emperor Wu of Han.

Shen Wentai was from Jiuyi. He obtained the Red-Thread Divine Elixir and mastered a method of using earth talismans to restore youth and extend life. The method proved effective when he took it. He traveled to Kunlun and stayed in a place of repose for more than twenty years. Later, he passed the method on to Li Wenyuan, saying, “Unless you remove the earth talismans, taking the medicine and cultivating the Dao will bring no benefit.” Li Wenyuan accepted the secret teachings and later became an immortal as well. Today, the methods of decocting elixirs in bamboo-root juice and using the arts of yellow and white to purge the Three Corpse Spirits are both said to have been passed down from these two men.

Record of Traveling with Zhi Chuan

The monk Qixu, surnamed Li, was the son of a man who served as a censor during the Kaiyuan era of Emperor Xuanzong of Tang. Qixu had loved Buddhism since childhood. At twenty, he shaved his head, put on coarse robes, and lived in a monastery in Chang’an. When Emperor Xuanzong fled to Shu to escape the turmoil and rebel troops captured Chang’an and Luoyang, Qixu entered Mount Taibai. He ate cypress leaves and gave up grain.

There he met a Daoist named Qiao Jun. Qiao Jun was thin and austere, with snow-white hair and sideburns. He said to Qixu, “Your bearing and bone structure are rare and outstanding. One day you will travel to the realm of immortals.” Qixu modestly declined the compliment. Qiao Jun continued, “In the future, when you prepare food at an inn on Mount Shang, be sure to welcome anyone you see carrying a load on a shoulder pole. If someone asks what you wish for, simply say that you would like to travel to Zhichuan, the fabled realm of immortals. Naturally, one of the carriers will take you there.”

After the An Lushan Rebellion was put down and Emperor Xuanzong returned to Chang’an, Qixu prepared meals at an inn on Mount Shang and invited every carrier he encountered to eat. Over the course of several months, he fed hundreds of people, but they all left when they had finished eating, and not one asked what he wanted. Gradually, Qixu grew discouraged. He decided Qiao Jun had deceived him and resolved to return to Chang’an.

Just then, he suddenly met a young man carrying a load on a shoulder pole. The young man asked where he was going. Qixu replied, “For many years, I have wanted to travel to Zhichuan.” The young man exclaimed in surprise, “Zhichuan is an abode of immortals. How could anyone possibly get there?” Qixu said that he had long yearned to pursue the Dao and had once met an enlightened master who urged him to go to Zhichuan, but he did not know the way. The young man said, “Come with me, and you will reach it.”

The two went to Mount Lantian, gathered their belongings, and climbed Mount Yu together. They crossed dangerous ground and passed over steep, towering cliffs. After traveling more than eighteen li, they came to a cave with water flowing out beside it. The young man and Qixu moved stones to block the stream. They worked for three days before the water finally stopped flowing. Then they entered the cave together. It was so dark inside that they could see nothing. Far ahead, they made out a gate more than ten li away and headed toward it. When they emerged from the cave, the weather was clear and bright, and the mountains and rivers were beautiful.

They traveled another hundred li or more and climbed a high mountain. Its peaks were densely packed and winding, and the stone path was perilous. Qixu grew dizzy and frightened, and did not dare go on. The young man took his hand and urged him forward, saying they were close to the immortal realm and he must not turn back. At the summit, they found a broad, level expanse. Looking down, they could no longer make out the distant peaks and river valleys. They then traveled another hundred li or more, entered another cave, and walked several dozen li before emerging.

Outside lay a vast expanse of water, stretching beyond sight. Across it ran a single perilous path, barely a foot wide and extending for a hundred li. The young man led Qixu forward, stepping from stone to stone. Afraid, Qixu dared not look back. At last they reached the foot of a mountain, where a gigantic tree stood with dense branches and leaves, rising dozens of xun high. The young man climbed the tree and let out a long whistle. After a while, wind stirred among the treetops, and a thick rope suddenly descended from the mountaintop, with a bamboo basket hanging from it. The young man and Qixu got into the bamboo basket…

Inside the sack, he closed his eyes and sat upright, as if about to rise into the air. The others lifted a thick rope and pulled him; in an instant, he had reached the mountaintop. There he saw a city, palaces, and towers above the clouds, with jade and jewels shining against one another.

Pointing there, Fengzi said to him, “This is Zhichuan.” Then Fengzi and Qixu went there together. Several hundred immortal youths stood in ranks all around them. A great immortal asked Fengzi, “Why has this monk come?” Fengzi replied, “This monk has long wished to visit Zhichuan, so I brought him here.”

In a great hall, they met a tall, imposing immortal wearing a crown. He sat beside a jade table, surrounded by guards and heavily protected. Fengzi told Qixu to step forward and pay his respects, saying, “This is the True Lord of Zhichuan.” After Qixu bowed, the True Lord summoned him up the steps and asked, “Have you already rid yourself of the harm caused by the Three Peng—the Three Corpse spirits in Daoist teaching?” Qixu could not answer. The True Lord said, “He has not yet attained the Dao and cannot remain here.” He then ordered Fengzi to take him to Cuihua Pavilion.

A vermilion railing in the pavilion stretched across the sky and rose high into the clouds. Inside, someone lay asleep with his body bare. His hair was several dozen feet long, thick and inky black, with an astonishing sheen. Fengzi again told Qixu to pay his respects, saying, “This is Yang Wailang. During the turmoil of the Sui dynasty, he went into the mountains to cultivate and attained the Dao. He is not blinking; he is seeing through the human world. To see through it means to rest one’s gaze upon the world of humankind.”

Qixu bowed and asked to meet him. The man suddenly awoke and opened his eyes, whose brightness was like that of the sun and moon. Afterward, Qixu saw another person lying beneath a stone wall. Fengzi said, “This is Lord Yiyou, named Run. He, too, has attained the Dao.”

Then, following the True Lord’s instructions, Fengzi took Qixu back to the human world. They traveled the same route they had taken on the way there. Qixu asked Fengzi, “I didn’t understand what the True Lord meant when he asked me about the Three Peng.” Fengzi replied, “The Three Peng are the surnames of the Three Corpses. The Three Corpses dwell constantly within the human body, keeping watch over a person’s transgressions and seeking to make them die early. On every Gengshen day, they list a person’s offenses one by one and report them to Heaven. Those who cultivate immortality cannot attain the Dao unless they rid themselves of the Three Corpses. To endure hardship in vain brings no benefit.”

When they reached level ground, they were already in Taichuan. By then, Qixu no longer knew where Fengzi had gone.

Qi Xu lived on Mount Taibai from then on and never mentioned Zhi Chuan again. During the Zhenyuan era, he moved to Mount Hua. Zheng Shen, a native of Xingyang, and Shen Yu, a native of Wuxing, encountered Qi Xu as they left the capital through the pass. By then, Qi Xu had stopped eating and no longer lit a fire to cook. Zheng Shen found this strange and asked what he had experienced, so Qi Xu told him the story. Deeply astonished, Zheng Shen returned from east of the pass and went to visit Qi Xu, only to find that he had left and no one knew where he had gone. Zheng Shen recorded the story in a work called The Record of Zhi Chuan.

◎ A Dream About the Three Corpses

The Daoist Books say that three corpse worms live inside the human body, residing in the upper, middle, and lower Dantians—the body’s cultivation centers. They delight in confusing people’s nature and making them wish for an early death. On every Gengshen day, the three corpse worms report to the Heavenly Emperor, slandering people and asking that calamities befall them. This is why people often suffer premature death, injustice, and misfortune. Practitioners use spells and medicines to remove the three corpse worms; in this way, they can prolong their lives and attain immortality.

There was a man named Song Tian, a native of Guangyang, who delighted in confusing people’s nature…

Some people believed that on every Gengshen day, the Three Corpses—spirits said in Daoism to dwell within the human body, record people’s misdeeds, and seize the chance to report them to the Jade Emperor—would accuse their host and ask that calamities befall them. For this reason, people often met untimely deaths and misfortune. Practitioners could use ritual arts and medicines to remove the Three Corpses and thereby extend their lives.

In Puyang, there lived a man from Guangyang named Song Yanhua, who loved Confucian classics and methods of occult practice. He learned various ritual arts from a Daoist practitioner and took medicines, hoping to rid his body of the Three Corpses. One night, he dreamed of three men dressed in ancient robes and headwear, standing in the main hall. Song Yanhua asked who they were. They replied, “We are the Three Peng within your body—the Three Corpses by another name—and we have come especially to bid you farewell.”

In the dream, Song Yanhua reproached them: “I received life from Heaven, and the length of my life has its appointed measure. I have heard that you dwell inside my body, slander me, mislead me, and disturb my mind, causing me to suffer demonic afflictions, an untimely death, and calamities. What have I done to you to deserve this? Now I have learned Daoist arts from my master and intend to remove you. If you do not leave quickly, you will suffer.”

The Three Corpses said, “If you will hear our explanation and understand that we do not deliberately do evil, we will take our leave. How does that sound?” Song Yanhua asked, “What do you mean?” They replied, “Our kind is formed from the refined Qi of Yin-Yang. We descend from the Great Void, the vast emptiness spoken of in Daoism, taking form from what is formless. When a person receives a living body, the Jade Emperor assigns us brothers to dwell within it, where we govern the hun and po souls, nurture the person’s nature, and preserve their inner Jing.

“When people reach adulthood, their affairs grow complicated. They often become greedy for money and food, indulge in illicit desire, and act falsely, deceitfully, cunningly, and obsequiously. They appear upright on the outside, while their hearts turn toward crookedness. They are unfilial, unkind to their siblings, and lacking in compassion. They oppress the people and seize their property, rely on their power to bully others, plot in secret, and care only for their own wealth. They covet profit and envy the worthy, look down on the poor and attach themselves to the rich, and keep others working for them day and night. We brothers are truly worn out, so we record their gravest offenses and bring harm and death upon them sooner, leaving ourselves some time to rest. Otherwise, how could we live in comfort?

“If you now take pleasure in Daoist arts, there is no need to drive us away. Simply cultivate balance and uprightness, cast aside worldly splendor and the pleasures of food, withdraw from the world and relinquish desire, stop your ceaseless labors and gather your mind. Purify the Three Palaces, the sites of spiritual cultivation within the body, and bring the Nine Chambers, the body’s organs or abodes of Qi, to rest. Let the light of the sun and moon shine within, with the stars hanging high and illuminating you. Then we brothers will be free to live at ease. Even if we remain with you for millions of years, we will merely guard what is external and will no longer be made to labor. How could we grow lax, much less slander you and bring you harm?

“If you remain attached to worldly splendor, luxurious pleasures, and worldly desires, exhausting yourself in pursuit of wealth and beautiful women, and then turn around and drive us away, we will leave. Once the Upper Corpse departs, your speech will become confused, your ears deaf and your vision dim, and your appearance and sense of taste…”