《上清握中訣》

This scripture describes a Shangqing (Highest Clarity) school ritual practice—a major Daoist tradition emphasizing visualization and internal cultivation—that involves specific movements, breathing techniques, and invocations. Practitioners must perform sequences aligned with celestial coordinates:

First, facing the North Star direction, place the right hand over the heart and point the left hand toward Tianguan (a specific star in the Big Dipper). Hold the breath three times, tap teeth thrice, swallow saliva three times while silently reciting an invocation. The prayer petitions the Purple Tenuity Constellation's supreme deity to bestow secret scriptures, enabling the cultivator to ride dragons through the nine heavens and obtain immortal treasures like cinnabar-cloud chariots. It also seeks celestial retribution through wind and fire upon any who would bring harm.

Next, repeat similar rites toward the Auxiliary Star (a supporting star in the Big Dipper), invoking the stellar lord to grant immortal registration. The prayer seeks enrollment among the celestial bureaucracy, with golden talismans granting access to sacred grotto-heavens.

Then turn toward the Assistant Star (another Big Dipper companion) to continue cultivation. The hymn praises the Most Void Celestial Worthy (a high Daoist divinity), petitioning for heavenly travel credentials that command ten thousand spirits and accumulate mountain-like merit.

Finally, during spring equinox observances of the Four Poles, practitioners must enter the Big Dipper's "Ladle" constellation sector with upright posture. Facing east, visualize Jupiter's radiance stored in the liver while kneeling in prayer. This integrated ritual combines stellar veneration, cunsi (visualization practice), and fuqi (breathing techniques) through precise movements that commune with astral deities, ultimately pursuing the goal of ascension.

This is a cultivation ritual from the Shangqing (Highest Clarity) tradition of Daoism, primarily involving star visualization and teeth-tapping prayers to commune with celestial energies. Following seasonal cycles and specific dates, practitioners face different directions to visualize corresponding stellar deities entering particular parts of their bodies.

In spring, the practitioner faces east, visualizing the spirit of the Wood Lord (Donghua Dijun) and the Ninefold Yang Radiance entering their body, completing the ritual with nine teeth taps. In summer, facing south, they visualize the Sparkling Deluder (Mars) entering the heart region, known as the "Cinnabar Chamber" (Danfang). In autumn, facing west, they channel the energy of the Grand White Star (Venus) into the lungs. In winter, facing north, they guide the energy of the Chronogram Star (Mercury) into the kidneys.

On the Jiazi day (first day of the 60-day cycle) and the eight seasonal nodes (such as the Beginning of Spring), practitioners visualize the Guardian Star (Saturn) entering the spleen while imagining the energy of the "Nine Authenticities of the Supreme Ultimate" (Taiji Jiuzhen) descending from the Muddy Pellet Palace (upper Dantian) at the crown of the head. This "Pacing the Celestial Net" (Bugang) ritual helps practitioners transcend the cycle of life and death, with their names recorded in the immortal registers.

The method involves walking a star chart with measured steps (Yu Steps), moving left then right while holding the breath and focusing the spirit. Upon reaching the central position of Venus, the practitioner taps their teeth three times and makes petitions to the Three Platforms Star Lords (Upper, Middle, and Lower Platforms) for blessings such as wealth, rank, or land. They then visualize the energies of the Five Stars (Venus, Jupiter, Mercury, Mars, Saturn) entering their five viscera, causing the organs to emit corresponding stellar radiance.

The entire ritual integrates directional alignment, astral symbolism, organ cultivation, breath control, and teeth-tapping—harmonizing Yin-Yang and consolidating Jing (essence) and Qi through the principle of cosmic resonance. Each step follows strict directional, numerical, and visualization requirements, reflecting the systematic and ceremonial nature of Daoist practice.

This scripture records two important cultivation methods from the Shangqing (Highest Clarity) tradition, a major early Daoist school: the Five Stars Flying Step Method and the Sun-Moon Talisman Technique.

The Five Stars Flying Step Method involves connecting with planetary energies through ritual stepping patterns (bugang tadou, the Daoist ceremonial gait). Practitioners face the five directions in a specific sequence: first stepping left foot on Venus' position while the right foot follows, facing the corresponding direction with the left hand over the heart while silently reciting "flying immortal." This is repeated for Mars, Saturn, Jupiter, and Mercury positions before retreating back to Jupiter's position. After three such cycles, practitioners perform fifteen sequences in the order of Venus, Mars, Saturn, Jupiter, and Mercury. At each stellar position, one must stand with feet together while mentally invoking the names of that star's ruling deity and consort (Daoism assigns divine beings to each celestial body). During practice, visualize the Big Dipper (Dou constellation) covering the crown of the head, using its "ladle" to point toward inauspicious directions. Sustained practice yields progressive results: one year wards off disasters, two years prevents warfare, three years averts mortal calamities, four years achieves terrestrial immortality (dixian, the preliminary immortal state), and fourteen years culminates in becoming a Shangqing perfected being (higher immortal).

The Sun-Moon Talisman Technique must be performed facing east at midnight during the lunar month's end. Using cinnabar on blue paper, draw the Solar Qi Talisman (symbolizing solar energy), and with yellow ink on blue paper, create the Lunar Essence Talisman (representing moon essence). First, hold the sun talisman in the left hand while breath is suspended (biqui, breath retention), silently reciting incantations to summon solar soul energy from the Taiwei Enclosure (celestial region). Then grasp the moon talisman in the right hand while breath is held, absorbing lunar essence. The mantras reference Daoist concepts like the "Five Numinous Qi" (wuling, the quintessential energies of the Five Phases) and "Flying Blossom Water Mother" (the essence of water), cultivating through ingesting solar-lunar essences.

Both methods emphasize the integration of breath retention (biqui), visualization (cunxiang, imagining divine forms), and silent incantation (xinzhu, mental recitation), reflecting Shangqing's characteristic fusion of internal cultivation with external ritual. Practitioners must meticulously follow prescribed directions, steps, and mantras to attain corresponding spiritual powers.

The Purple Tome of the Northern Dipper records a cultivation method called "The Supreme Mystery Method for Drawing Lunar Essence to Nourish the Po and Harmonize the Hun." This esoteric technique originates from the Mysterious Pass (a vital acupoint in the body) and requires reverent offerings to the Five Numinous Ladies (Daoist deities), whose radiance illuminates the Muddy Pellet Palace (the crown acupoint). Practitioners must ingest the essences of the sun and moon.

Method for cultivating solar qi: At dawn when the sun first rises, face the solar direction (sitting or standing is permissible). Knock the teeth nine times while silently reciting the solar hun's sacred name: "Luminous Pearl Scenery Shining Green Canopy Reflecting Rosy Mists, Crimson Youth and Mysterious Flames Soaring in Likeness." Close the eyes in the "firm grasp" posture (a Daoist hand gesture) and visualize the sun's five-colored radiance enveloping the entire body from the soles to the crown. Focus particularly on envisioning layers of purple qi resembling concentric irises entering the mouth along with the five-colored light. Swallow the qi forty-five times and the saliva nine times, then knock the teeth nine more times. Silently recite the incantation: "The crimson furnace's cinnabar qi nurtures the celestial essence..." (the mantra primarily invokes solar essence to nourish the soul).

Method for cultivating lunar essence: At night when the moon first rises, face the lunar direction (sitting or standing is permissible). Knock the teeth ten times while silently reciting the lunar po's sacred name: "Misty Radiance and Fragrant Splendor, Serene Void and Numinous Orchid, Lush Blossoms and Pure Gold, Crystalline Brilliance and Towering Terrace." Similarly close the eyes in the "firm grasp" posture and visualize the moon's five-colored radiance enveloping the body, focusing particularly on layers of yellow qi entering the mouth. Swallow the qi fifty times and the saliva ten times, then knock the teeth ten more times. Silently recite the incantation: "The azure and yellow primordial shades, the supreme yin's ascending qi..." (the mantra primarily invokes lunar essence to harmonize the soul).

These cultivation methods emphasize harmonizing the hun and po (Daoism posits three hun and seven po souls) through breath regulation, visualization (guānxiǎng), and incantations to absorb solar and lunar essences, ultimately attaining the state of "ascending as an immortal to the Grand Tenuity" (celestial transcendence). Practitioners should wear symbolic ornaments like the "dragon-crested headscarf" and maintain dignified deportment with "vermilion robes and azure sashes" during practice.

The Shangqing Wozhong Jue (Perfected Clarity Palm Central Instructions) scripture records two esoteric methods for controlling the Three Hun (ethereal souls) and Seven Po (corporeal souls) in Daoist cultivation, requiring specific postures, breathing techniques, and visualization practices. The detailed methods are as follows:

Method for Restraining the Three Hun:

Perform this at dusk or during nighttime. Lie flat without a pillow, stretch the legs straight, and cross the hands over the heart area. Close the eyes and regulate the breath three times, followed by tapping the teeth three times. Visualize a red luminous sphere the size of a hen's egg at the heart region. This light ascends internally to the eyes, then expands to envelop the entire body, transforming into flames that purify both the interior and exterior (one may experience mild bodily warmth). Tap the teeth three more times while silently invoking the names of the Three Hun—Shuangling (Nimble Spirit), Taiguang (Fetal Radiance), and Youjing (Hidden Essence)—and recite the incantation: "O Three Hun dwelling in the Mystic Palace of Grand Tenuity (Taiwei Xuangong), abide peacefully in the Jade Chamber's treasure halls, coexisting with me in life. Without permission from the Great Numinous Deity (Tai Ling Shen), you shall not move recklessly. If you must take flight, journey only to the Supreme Clarity realm of the Supreme Ultimate (Tai Ji Shangqing). Should hunger or thirst arise, drink only from the Jade Essence of Circulating Waters."

Method for Controlling the Seven Po:

Similarly performed at dusk or night, lie flat with legs extended straight. Cover both ears with the palms (fingers meeting behind the neck), close the eyes, regulate the breath seven times, and tap the teeth seven times. Visualize a white Qi the size of a bean at the tip of the nose, gradually expanding to envelop the body in nine layers. This transforms into seven divine beasts: Azure Dragons (Qinglong) in both eyes, White Tigers (Baihu) in the nostrils (heads facing outward), a Vermilion Bird (Zhuque) at the heart region (facing the mouth), a Dark Tortoise (Canggui) under the left foot, a Numinous Snake (Lingshe) under the right foot (heads upward), and Jade Maidens (Yunü) in black robes holding torches beside the ears. Maintain this visualization briefly, then swallow saliva seven times, tap the teeth seven more times, and silently call the names of the Seven Po—Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choufei—while reciting: "Ninefold white Qi encircles, celestial beasts guard the gates, jade maidens hold the passes. Seven Po shall remain docile and harmonious, dwelling peacefully with me. Should nourishment be needed, partake solely of Lunar Effulgence and Solar Essence."

The scripture concludes with a special note: Before nightly sleep, first visualize the Three Original Spirits—also called "Primordial Three" (San Yuan Xian) or "Imperial Lords" (Dijun)—residing in the Muddy Pellet Palace (Niwan Gong, the upper Dantian). This practice requires a tranquil environment; during rainy or overcast days it may be performed indoors, though mountain forests at dawn and dusk remain the optimal setting.

This passage describes a Shangqing (Highest Clarity) Daoist visualization practice, one of the major Daoist schools, focusing on internal deity visualization and talismanic ingestion for cultivation.

The text identifies several crucial internal deities: the Perfected One of the Scarlet Palace (the deity residing in the heart region) is named Zi Nandan, also called Zhong Guangjian; the Infant Deity of the Dantian Palace (located in the lower Dantian) is named Yuan Yangzi, also called Gu Xiaxuan. These deities all appear in infant form, radiating golden light and jade-colored brilliance. During practice, one should visualize a Great Lord dressed in red robes and wearing a purple lotus crown at the Mingmen (Gate of Life) acupoint near the navel. This deity holds the Celestial Emperor's Elephant Talisman (a type of fulu) while facing outward, with the three Hun souls (Daoism posits humans have three Hun and seven Po souls) standing in attendance.

The specific practice involves: holding the breath for twenty-four counts, silently reciting the characters "tiao hai" three times, swallowing saliva fifty times, lightly tapping the teeth three times, then silently chanting an incantation. The incantation petitions deities like the Great Spirit of the Womb and the Celestial Lord of Imperial Order to assist in bodily transformation and rejuvenation.

An alternative method practiced on the 1st and 15th of each lunar month at midnight requires writing the Celestial Emperor's Elephant Talisman in cinnabar on blue paper. Facing north while holding the talisman in the left hand, one holds the breath and silently recites an incantation invoking the Mysterious Documents of the Celestial Emperor and the Imperial Elephant Spirit Talisman to gather primordial Qi for rejuvenation and ascension. After chanting, one performs ritual bows—this ceremony may be conducted on a bed.

The passage concludes by promising that eighteen years of consistent practice will enable riding the resplendent Three Pure Clouds (Daoist celestial clouds) to ascend through the void. This reflects the Daoist belief in achieving immortality through prolonged cultivation.

This scripture primarily documents two Daoist cultivation methods: "Guarding the Mysterious Elixir Method" (Shou Xuandan Fa) and "Great Quiescence Method" (Dajing Fa).

The Guarding the Mysterious Elixir Method is practiced during midnight on specific dates (the 1st, 3rd, 7th, 11th, and 15th days of each lunar month). The practitioner lies quietly, first eliminating distracting thoughts, then visualizes the North Star descending a stream of purple Qi that enters the Dantian (Mysterious Elixir Palace). When the purple Qi fills the entire body, the practitioner imagines the sun flying into the Dantian, radiating light within the purple Qi. Next, they visualize the Supreme Lord of Central Yellow from Highest Clarity (Shangqing Zhonghuang Taiyi Zhenjun), a revered Daoist deity, descending from the northern purple Qi to sit majestically within the sun. The practitioner pays reverent homage, seeking instruction in immortal Dao while swallowing both the purple Qi and saliva thirty times each. Then they envision a red light shooting from the Big Dipper, whereupon the True Lord carries the practitioner upon the sun, riding the red light path toward the constellation. In daily life, one should constantly maintain the visualization of the Supreme Lord in the Dantian, protected by purple Qi. If inauspicious omens like tinnitus occur, one must immediately cover the ears while reciting incantations, visualizing the True Lord dispelling pathogenic Qi with fiery talismans (Huoling).

The Great Quiescence Method is performed during midnight on Jiawu, Jiachen, and Jiayin days. The practitioner cleanses a quiet chamber, erects an altar with burning incense, bows northward, then sits in meditation. With closed eyes, they visualize the Three Dantian (Three Palaces) each containing a divine ruler (Sanyi), with each deity residing within tri-colored cloud Qi. Through this visualization practice, one attains a state of pure tranquility.

Both methods emphasize cultivating body and mind through specific timing, ritual preparation, visualization, and breath regulation, ultimately achieving protection from malevolent forces and communion with divine beings. The "Mysterious Elixir Palace" refers to the lower Dantian, "Three Ones" (Sanyi) denotes the deities of the upper, middle, and lower Dantian, while "fiery talismans" (Huoling) represent a ritual instrument symbolizing purifying flames.

This scripture outlines a complete Daoist cultivation method, primarily involving visualization (meditative contemplation) of the Northern Dipper Star Lords and the Three Unity Deities (the Three Primordial Sovereigns of Upper, Middle, and Lower Primordium), combined with breath regulation and saliva swallowing techniques for nurturing life.

Practitioners must select specific time periods (such as dawn or nights of purification days) and adopt prescribed postures (like sitting upright or facing north) while closing their eyes for inner observation. The practice begins by visualizing purple qi flowing from the "Ladle" constellation of the Northern Dipper, entering the mouth and descending into the three Dantian (upper, middle, and lower energy centers). At this moment, the Three Sovereigns (Sanqing) will ascend with the practitioner on purple clouds to the North Polar Star Palace, where they pay homage to the Great Unity Emperor (one of Daoism's supreme deities) to seek the path of longevity.

The practice incorporates specific incantations like "The Celestial Sovereigns and Three Emperors guard my life-gates," along with the physical act of swallowing saliva. Persistent practice may manifest auspicious signs such as visions of "golden jade and white birds." During nighttime practice, one must additionally visualize the two auxiliary stars of the Northern Dipper transforming to guide the Three Unity Deities into the body's three palaces.

The scripture emphasizes meticulous details: loosening hair, regulating breath counts (such as swallowing saliva twenty-seven times), and observing bodily reactions like internal warmth. These are considered valid signs of "harmonizing the po-soul and consolidating the hun-soul." The complete method integrates stellar worship, spirit visualization with qi refinement, and ingestive longevity techniques characteristic of Daoist cultivation.

This scripture records several Daoist cultivation methods, primarily including moonlit practice, dietary nourishment, and ritual worship.

When facing the new moon's first rise, one should bow twice toward the moon while visualizing its light transforming into ten white rays enveloping the entire body, illuminating the three Dantian (energy centers: upper, middle, and lower). Silently recite the incantation: "Mysterious Lunar Essence, Moonlight Lady, may your newborn radiance illuminate my three Dantian, assisting my spirit to ascend and roam the eight directions, granting blessings to all my aspirations." After recitation, bow once more.

Before eating, steady the mind and visualize the Three-Ones deities (a trinity of divine beings) stationed within the Dantian, imagining them partaking of the food first before consuming it oneself. After eating, silently intone: "As the five grains enter my stomach, may they merge with my Qi, nourish my blood, and expel all impurities. May I attain longevity, ascend to the celestial realm, and command the Six Ding divine generals for protection. With stars crowning my head, may I always maintain the vision of the Big Dipper shining above, while the Heavenly Gate stands seven feet from my face—thus repelling all malevolent forces."

An accompanying "Flying Step Incantation" may also be employed: "Like Heaven's all-seeing eye, I perceive all things; my spirit flashes like lightning across the eight directions, discerning the finest details and subduing all demonic influences."

For nighttime fire cultivation, draw the flame's radiance into the mouth and swallow it, visualizing the entire body becoming translucent like firelight. Practiced consistently for three years, this method transmitted by the ancient immortal Chijiangzi can lead to the state of "entering fire without being burned."

On specific monthly dates (such as the ninth day of the first month or eighth day of the second month), kneel facing north in a quiet chamber and petition the Supreme Great Dao, Lord Yu Chen, and other revered deities: "Your disciple [name] sincerely prays that when the Heavenly Gate opens, this plea may reach celestial ears. I beg for the gift of immortality, that I may ultimately ride a dragon chariot to ascend to the Purple Court, commanding ten thousand spirits as my guardians." This method from the Great Elixir Hidden Scripture involves visualizing the Three Origin Cavern Chambers (the upper, middle, and lower Dantian) and must be practiced in secrecy.

When practicing advanced Daoist cultivation methods—excluding the profound "Threefold Unity" technique (referring to the unification of Jing (essence), Qi (vital energy), and Shen (spirit))—but engaging in other forms of practice, it is crucial to select auspicious days. Each month has specific propitious hours most suitable for virtuous deeds and cultivation activities.

The auspicious days for paying homage to the Jade Dawn Lord (a revered Daoist deity) are: the fourth day of the first month, the eighth day of the second month, the fifteenth day of the third month, the eighth day of the fourth month, the ninth day of the fifth month, the sixth day of the sixth month, the seventh day of the seventh month, the eighth day of the eighth month, the ninth day of the ninth month, the fifth day of the tenth month, the thirteenth day of the eleventh month, and the twelfth day of the twelfth month. At dawn, face north and perform two grand bows, silently stating your cultivation aspirations, then swallow saliva thirty-six times. Tradition holds that on these days, the Supreme Great Dao's Jade Dawn Lord ascends the Jade Firmament's Celestial Chambers to survey the mortal world, showing special favor to those with lofty cultivation ambitions. When paying respects, first announce your Daoist name humbly as "lowly so-and-so of the dust," then state your petition. In case of rain or snow, the ritual may be performed in a quiet room.

To pay homage to the Azure Youth Lord (an immortal youth of the east), choose the Ding-Mao day at sunrise, between the ninth month and the first month, facing the sun. On this day, the Azure Youth of the Eastern Sea ascends the Eastern Glory Terrace on Mount Fangzhu (southeast of Mount Kuaiji) to inspect the realm. In summer, when the sun rises northeast, there's no need to face it directly—simply visualize the Eastern Glory Terrace's direction. After the ritual, face east to absorb solar essence (sunlight essence), swallowing it in nine portions.

The best times for refined meditation are the nights of the second day of the second month, the third day of the third month, the eighth day of the eighth month, the ninth day of the ninth month, and the tenth day of the tenth month. Sit quietly in your chamber, burn incense, recite true scriptures, and remain alert for spiritual responses. On these days, be especially mindful of speech and conduct, as legend holds that the Jade Youths and Maidens guarding the scriptures, along with the Great Unity Perfected Being, descend to examine practitioners' virtue. Thus, one should focus on cultivation and accumulate good karma.

If troubled by nightmares, upon waking, press the philtrum (Renzhong acupoint) fourteen times with the left hand, tap the teeth fourteen times, and silently chant: "The Great Cavern's True Mystery refines and nourishes the three Hun souls—may the first soul swiftly guard the seven Po souls, the second soul..." (the remaining incantation is fragmentary in the original text). This is a common Daoist method for dispelling evil and calming the spirit.

The Shangqing Wozhong Jue (Essential Methods Held in Hand from Highest Clarity) presents methods for handling dreams, divided into approaches for inauspicious nightmares and auspicious dreams.

When encountering ominous nightmares—caused by disturbances from the "wandering corpse" among the Seven Po (Daoism posits humans possess Three Hun and Seven Po)—one must immediately summon the protective deity Taokang to dispel malignant Qi and transform misfortune. The specific practice involves reporting the dream to the "Three Supreme Primordial Lords" (Taishang Sanyuan Jun) upon waking, then sealing the Three Passes (key bodily points) to resolve the disturbance. Those frequently troubled by nightmares may wear musk around their neck to ward off pathogenic influences.

If dreaming of graves or the deceased, one should face upward upon awakening, click the teeth three times, and recite incantations invoking deities like the "Purple Heaven of Nine Metropolises from the Supreme Origin's Highest Mystery" to pacify the hun and po. This secret method transmitted by the Northern Emperor (Beiji Ziwei Dadi) proves effective against all nightmares.

For auspicious dreams, wake to massage the eyes fourteen times, click teeth fourteen times, and silently chant gratitude to deities like the "Cinnabar Numen of Three Supreme Emperors' Essence," praying for communion with immortals. However, those not formally initiated into the Tai Dan Dongfang Jing (Scripture of the Great Elixir's Chamber) must refrain from casual use of these mantras.

Daily practice upon waking includes closing the eyes, clicking teeth nine times, swallowing saliva nine times, massaging the nasal wings dozens of cycles while silently reciting the "Four Luminaries and Nine Gates of the Supreme" incantation to enhance spiritual communion. These methods—rooted in Daoist cultivation—harmonize body and mind through precise movements paired with sacred utterances.

This scripture records the meditation practices of the Shangqing (Highest Clarity) tradition, one of early Daoism's most important schools. It describes methods for regulating the body and expelling pathogenic influences through visualization, massage, and incantations.

The practice begins by visualizing the internal movement of Qi: harmonizing the energy in the middle Dantian (an essential energy center in the body) until it becomes as light and delicate as a celestial maiden, with eyes shining brightly and ears keenly perceptive. The five viscera (heart, liver, spleen, lungs, and kidneys) stand firm like city walls, the seven corporeal souls (in Daoist physiology, humans possess three ethereal hun souls and seven material po souls) become purified, and the three hun souls attain tranquility. The practitioner should imagine themselves as pure as an infant, radiating like the sun and moon.

The specific practice sequence includes:

1. Upon waking, swallow saliva nine times and massage the face until slightly warm—this constitutes the daily essential practice.

2. When waking at night, visualize holding the sun, allowing its light to flow inversely from the arms to the elbows and armpits, ultimately transforming into purifying flames that cleanse the entire body.

3. Recite the incantation: "The Four Luminaries of the Highest Origin..." to invoke the essence of sun and moon for purifying body and mind while dispelling all pathogenic Qi.

4. When experiencing physical pain, face east (the direction associated with the Wood phase) while massaging the affected area and chanting: "The Mysterious Left, the Mysterious Right..."

5. For arm discomfort, begin with gentle massage before applying the aforementioned practice methods to the affected area.

Note: "Swallowing fluids" refers to the Daoist longevity practice of consciously swallowing saliva. "Incantations" involve reciting specific mantras, while "visualization" (cunsi) constitutes a fundamental Daoist cultivation method requiring concentrated focus on particular imagery. These methods demand long-term commitment and are said to enhance sensory acuity, preserve youthful appearance, and ward off various illnesses and malignant influences.

This scripture documents the meditation practices of the Shangqing (Highest Clarity) tradition, a major Daoist school, focusing on eye cultivation techniques and incantations for nurturing vitality and connecting with divine energies.

The practice begins with closed-eye inner vision (neishi - focused visualization of internal landscapes), gently tapping the teeth, swallowing saliva three times, then silently reciting mantras. The incantations essentially invoke the protection of the Most High Lord Lao (Taishang Laojun, the supreme Daoist deity) and various celestial beings, petitioning for the restoration of body spirits to their proper positions and the blessings of the Jade Dawn Celestial Worthy (Yuchen Tianzun). The ultimate goal is ascension to immortality. The mantras also claim power to dispel pathogenic Qi, malevolent spirits, and illnesses, restoring physical health.

Before nightly rest, face eastward and use the base of the thumbs to press the eye sockets and ear gates, crossing the hands behind the neck for twenty-seven repetitions. Simultaneously visualize three-colored light (purple, azure, and crimson) radiating from the eyes. Then silently recite special eye mantras to enhance visual clarity and ensure unobstructed energy channels throughout the body. After chanting, swallow saliva fifty times before opening the eyes. This method isn't restricted to nighttime—daytime practice during yang-rich hours (from midnight to noon, considered peak vitality periods in Daoist cosmology) is equally beneficial.

Another twice-daily practice involves swallowing saliva twenty-seven times while applying pressure to key acupoints: Tianzhen (inner eyebrow points), Shanyuan (philtrum below the nose), and Huating (depressions below the eyebrows). Corresponding mantras should be recited during the acupressure.

These techniques synthesize breath regulation, meridian stimulation, visualized contemplation, and ritual incantations—characteristic Shangqing cultivation methods. Persistent practice is said to sharpen hearing and vision, potentially granting extraordinary perception abilities like "seeing clearly for a thousand li."

This scripture records a set of Daoist health cultivation techniques, primarily consisting of facial massage and daoyin (guiding and pulling) exercises. During practice, one should massage specific acupoints with both hands: first press the hollow area behind the eyebrows twenty-seven times with fingers, then rub the cheekbone area below the eyes with palms, followed by rotating massages around the ears thirty times. After completion, massage the forehead upward against the hairline from between the eyebrows twenty-seven times while simultaneously swallowing saliva. Additionally, massage around the eyes eighteen times—long-term practice of this will improve visual clarity.

For daily maintenance, frequently rub the face with warm palms. Upon waking, first warm the neck and area behind the ears with a hot towel, then massage the scalp along the hairline. After each session, swallow saliva thirty times. After rising, sit upright with hands clasped behind the neck, performing a gentle head-tilting motion against the resistance of the hands three or four times, followed by moving the joints of the limbs. This "Jingjing Massage Method" promotes the smooth flow of Qi (vital energy) and blood.

Special emphasis is placed on eye care: frequently press the inner corners of the eyes and practice breath retention until the Qi flows smoothly. The ears and nose should also be massaged regularly. A unique method involves lightly covering the mouth and nose with the hands, closing the eyes to regulate breathing, and using the saliva produced on the palms to moisten the face. The scripture states that practicing this for a year will enable night vision, and long-term cultivation may even allow one to perceive spirits. This method originates from the Taishang Bao Shen Jing (Scripture of the Most High's Treasured Spirit) and is still practiced today by Perfected Ones who have attained immortality.

Methods for Emitting Fragrance from the Body: During seated meditation, frequently close the eyes to practice inner vision (neiguan), and with prolonged practice one can clearly perceive the internal organs. When lying down, also close the eyes to calm the Shen (spirit), regulate breathing while practicing inner vision, and simultaneously concentrate on listening to distant sounds. Initially, this practice may yield vague results, but persistent cultivation will enable one to clearly see objects hundreds of miles away and even hear the sounds of metal and stone instruments. (The method begins with visualizing nearby objects, gradually expanding to hundreds of miles, then thousands, and ultimately reaching a state of unimpeded perception.)

Principles for Combing Hair: Face an auspicious direction while combing, silently reciting the incantation: "The Mysterious Radiance of the Muddy Pellet Palace (Niwan Gong, the crown point) preserves and strengthens Jing (essence) and Qi (vital energy). The moon is hidden on the right, the sun on the left; the Qi of all six directions gathers to refine and nourish the myriad spirits." After reciting, swallow saliva three times.

Essentials of Ritual Bathing: During bathing, visualize the Six Ding Divine Generals (six guardian deities) to ensure one's wishes are fulfilled. (Each Ding general corresponds to a specific time and direction.) Frequent bathing is encouraged—there is no such thing as too much, only the concern that people may not practice it enough. Bathing purifies bodily impurities and attracts Zhen Qi (primordial energy). One must bathe on every Jiazi day (60-day cycle), or at least at the beginning of each lunar month, to attain spiritual clarity. If contaminated by impurities or unclean substances, use a special medicinal bath: Take ten liang of bamboo leaves and four liang of white peach tree bark, boil in 1 hu and 2 dou of clean water, and bathe when the temperature is suitable—this eliminates all foul Qi. (This medicinal bath is particularly effective for purification but should not be used for washing hair. Hair washing follows conventional methods. No other talismanic water or incantation surpasses this formula. Zhengyi (Orthodox Unity) Daoists have their own commonly used talismanic waters, among which the Eight Clerks and Six Jia talismanic water is especially potent for purification. The method: Draw the talisman with cinnabar on white paper, place it in clean water, hold the vessel with the left hand while gripping a sword with the right, knock the teeth three times, and recite over the water: "All impure spirits, disperse at once—those who remain shall be slain! The White童子 of the West protects.")

This scripture primarily discusses the daily taboos in Daoist cultivation and methods for absorbing the essences of the sun and moon, containing many specific operational details:

When using ritual implements, lightly tap the edge of the container three times with a sword while silently reciting incantations and clicking the teeth. Repeat this sequence three times. Rinsing the mouth with water can purify the body and remove impurities—full bathing isn’t always necessary.

When taking immortal elixirs, face your life-direction (the auspicious direction corresponding to one’s personal destiny). After ingestion, avoid speaking of death, funerals, or other inauspicious matters, as this may offend the fetal spirit (the deity guarding the fetus) and nullify the medicine’s effects. Similarly, refrain from discussing death or mourning during meals, and avoid exposing food, lest it attract malign Qi.

Practitioners should wear coarse cloth garments and avoid borrowing others’ clothing or vehicles. The bedroom must remain immaculately clean to receive spiritual Qi; otherwise, it may become tainted by stale Qi (turbid energy). Stale Qi disrupts the dwelling’s energy field, leading to misfortunes. Frequent bathing maintains bodily purity—without it, achieving immortality becomes difficult. Regular ablutions purify the physical form, gradually dissolving turbid energies.

During cultivation, constantly visualize the Six Ding Spirits (six guardian generals), but never casually discuss cultivation matters, as this invites ghostly disturbances. When transcribing scriptures, burn incense nearby. Impatience is a grave hindrance to practice—all actions should be performed with calm precision.

On the 5th, 15th, and 29th nights of each lunar month, visualize the sun entering your mouth and descending into the heart, merging its light with your inner core. When you feel warmth in the chest cavity, recite the incantation: "The Great Illumination nurtures essence, refining the elixir within the heart; its radiance converges, drawing divine truth to seek you." Then swallow saliva nine times. This is an internal cultivation method transmitted by the Supreme Void Red Lord (a high-ranking immortal).

Cultivation methods differ by gender: men visualize solar imagery, while women visualize lunar imagery. The specific practice involves writing the character for "sun" (日) in cinnabar on blue paper, cutting it into numerous nine-fen squares (approx. 3cm), and holding them in the left hand each dawn while facing east, visualizing the sun’s form.

The Shangqing Wozhong Jue (Essential Techniques of the Highest Clarity) records several Daoist cultivation methods, primarily focusing on absorbing the essence of the sun and moon as well as the spiritual energy of heaven and earth. These techniques require specific breathing, visualization, and saliva-swallowing practices.

The method for absorbing solar essence during the day is as follows: Sit quietly in meditation, close your eyes, and visualize a red sun the size of a copper coin within your heart, emitting nine rays of purple light. This light ascends from the heart to the throat, lingers near the teeth without exiting, then returns to the stomach. Maintain this visualization until you can clearly "see" the images in your heart and stomach, then exhale, rinse your mouth, and swallow saliva thirty-nine times. Practice this three times daily—at sunrise, noon, and sunset.

The method for absorbing lunar essence at night involves visualizing a moon in the Niwan Palace (the crown of the head), yellow with ten white rays. The moonlight flows down from the head, passing through the teeth into the stomach. Practice during the hours of Hai (9–11 PM), Zi (11 PM–1 AM), and Chou (1–3 AM), imagining a moon the size of an inch at the Dantian (energy center) position, with ten white rays entering the mouth to be swallowed, filling the stomach. Again, swallow saliva thirty-nine times—this can also be practiced lying down. This method was transmitted by Wang Jun of Xicheng and belongs to the Donghua lineage. It is said that long-term practice drives out all pathogenic Qi (vital energy) from the body.

The method for absorbing tricolored primordial Qi (energy) is practiced at dawn while facing the sun: Close your eyes and visualize threads of blue, white, and red energy descending from the sun directly into your mouth. Repeat this ninety times, stopping when you feel satiated. Coordinate inhalation with swallowing to guide the tricolored Qi into the five viscera. This technique, called the Taisu Neijing Fa (Inner Landscape Method of Great Simplicity), was learned by Fan Jianyou Zhong from Gao Wujun and is renowned for its remarkable effects.

The "Ingesting Mist" method is practiced in a quiet room at dawn: Close your eyes and internally observe the five viscera, then exhale twenty-four breaths of five-colored Qi from the mouth, allowing it to coil around your face. Inhale this five-colored Qi fifty times, and finally swallow saliva sixty times. Simultaneously, silently recite the incantation: "Great mists radiate brilliance, numinous mists shift in four directions, congealed energy coils and bends, five colors illuminate the celestial caverns"—meaning to let the spiritual energy permeate and circulate the five-colored true Qi within the body.

This scripture records several Daoist cultivation methods primarily transmitted through the Shangqing tradition. The first method involves "ingesting mist" (fuwu): practitioners visualize the Qi of the five viscera (manifesting as black, white, and yellow hues) emanating from within the body, gradually expanding to envelop the entire form before transforming into purifying flames that cleanse both interior and exterior. This process is synchronized with seven teeth-tappings and seven saliva-swallowings, a technique said to originate from the Donghua teachings transmitted by the female adept Zhang Weizi.

Next is the "Method of Guarding the Mysterious White" (shou xuanbai fa): At dawn while sitting or reclining comfortably, practitioners visualize black Qi at the Muddy Pellet Palace (the crown point), white Qi at the heart, and yellow Qi at the navel—three energies that gradually expand from the size of small beans until they merge and cover the entire body as transformative flames. This meditation continues until noon, accompanied by 120 cycles of breath absorption. Transmitted by Du Guangping, this method requires abstention from sexual activity and pungent foods. Thirty years of consistent practice purportedly enables invisibility and the ability to travel 500 li (about 250 km) daily.

The "Heart-Opening Talisman Ingestion" (fu kaixin fu) is performed on specific days (the 1st, 15th, and 27th of each lunar month) facing east. Using cinnabar on white talismanic paper, practitioners inscribe special characters while reciting the invocation: "May the Five Deities open my heart's orifices, may the Three Hun souls guard my original mind." The ritual involves five saliva swallows and five teeth-tappings, conducted in complete secrecy.

Lastly, the "Great Exorcism of Evil Repulsion" (e xie da zhu) is employed when traversing dangerous terrain or encountering malevolent forces. The practitioner rolls the tongue backward, swallows saliva three times, then presses below the nostrils 36 times (calculated by yin numerology) using the second and third fingers of the left hand. After seven teeth-tappings, one covers the nose with the hand, closes the eyes, and silently recites incantations—an esoteric mudra and spell technique for warding off calamities.

This passage describes two important incantation rituals in Daoism: the demon-expelling and body-protection method from the Shangqing Wozhong Jue (Perfected Purple Texts Held in the Hand), and the ghost-slaying secret incantation transmitted by Fengdu Beidi (the Daoist deity governing the underworld).

The first part depicts the spectacular scene during the ritual: the Vermilion Bird deity soars across the heavens, its divine might shaking the four directions, forcing mountain ghosts and spirits to flee in terror. The practitioner's inner divine pool (referring to the Dantian) emits true Qi (vital energy), suppressing all evil entities. The cultivator sits upright in the Mingtang (an important acupoint in the head), hands enveloped in purple mist, crowned with morning light, reciting the thirty-nine chapters of the Dongjing (Cavern Scripture). The incantation summons divine beasts and celestial warriors—dragons and tigers, blade-wielding mythical creatures, fire-breathing poison dragons that devour ghosts, and thunderbolt-transformed boar deities. These supernatural beings surround the practitioner, spewing flames thousands of feet high to dispel inauspicious forces. The ritual concludes with three teeth-tappings and opening the eyes.

The second part presents Fengdu Beidi's secret ghost-slaying incantation. Before casting, the practitioner must visualize the five organs (liver, heart, spleen, lungs, kidneys) with closed eyes and tap teeth thirty-six times. The spell invokes Marshal Tianpeng (a Daoist guardian deity) and his retinue: the Ninefold Primordial Slayer of Youth, the Five Ding Officers, and other divine generals, vividly portraying their formidable appearances as they wield imperial bells and mighty swords to exterminate demons. The incantation particularly emphasizes that should minor ghosts dare approach, they shall be cleaved with heaven-rending axes, their blood burned by the Flame Emperor (fire deity), and their bones incinerated by the Northern Dipper (stellar deity). Tradition holds that ghosts struck by this spell die with their eyeballs bursting.

The passage concludes with the "Six Palaces Night Invocation," a brief bedtime incantation recited facing north for nocturnal protection. These spells belong to secret Daoist exorcism and guardian arts—when mastered by practitioners, they can terrify evil spirits, protect life, and prolong existence.

I am a disciple of Lord Lao the Most High (Taishang Laojun), entrusted with overseeing the Six Palaces of the Lower Realms. These six palaces fall not only under my jurisdiction but are also directly governed by Lord Lao himself. I know all the gate names of these Six Palaces, and this knowledge grants me immortality. Should anyone dare to trespass, Lord Lao will swiftly execute them.

The Six Palaces are as follows: The first is the Zhoujue Yintian Palace (Palace of Yin-Termination), followed to the east by the second, the Dasha Liangshi Zongtian Palace (Palace of Judgment and Execution), the third, the Mingchen Naifan Wucheng Palace (Palace of Martial Defense and Forbearance), the fourth, the Tianzhao Zuiqi Palace (Palace of Illuminating Sinful Qi), the fifth, the Zongling Qifei Palace (Palace of Sevenfold Negations), and the sixth, the Gansi Lianwan Lü Palace (Palace of Relentless Inquiry). To expel demonic influences, lightly tap your teeth six times, recite an incantation three times, then lie down—this will ward off all ghostly disturbances. (This method was revealed by the True Lord of Fixed Records (Dinglu Zhenjun). Simply knowing the gate names of the Six Palaces of Fengdu ensures that no malicious spirits dare harm you.)

The Ode to Fengdu, composed by Xiang Liangcheng, describes the imposing presence of the Six Palaces: the Zhoujue Palace towers into the clouds, the Liangshi Palace stands majestic, the Wucheng Palace bristles with sharp energy, the Tianzhao Palace exudes grandeur, the Qifei Palace holds unfathomable mysteries, and the Lianwan Palace emanates an eerie demonic aura. These six palaces stretch across the northern realm—the very dwelling place of ghosts and deities. (Reciting this ode softly at night can repel spirits, as it contains the names of the Six Palaces, which even ghosts fear.)

When walking at night, frequently tap your teeth—the number of times doesn’t matter—to intimidate evil spirits. Ghosts particularly dread the sound of teeth clicking, and the effect is enhanced if combined with rinsing the mouth with saliva and reciting incantations. According to immortal methods, frequent swallowing of saliva and teeth-tapping can reverse aging. Lesser demons in the mortal world often take the form of beautiful women to seduce people. If encountering this, hold your breath, visualize the radiance of the Celestial Barrier Star (Tian Guan) and the Guiheng Auxiliary Star (Guiheng Fuxing), steady your mind, and stabilize your emotions. Scrutinize their eyes—if the pupils appear murky and indistinct, it is a demonic disguise. Immediately visualize the Big Dipper (Beidou) before you or above your head to drive it away. (This works best when paired with the Seven Stars Celestial Eye Incantation, while also visualizing celestial realms like the Chamber of the Cavern (Dongfang), the Hall of Light (Mingtang), or the sun and moon. Alternatively, envision divine generals such as the True Lord of the Great One (Taiyi Zhenjun), Marshal Tianpeng, or the Vermilion Bird (Zhuque).) If their eyes are bright and clear, they may be an immortal of the Dao—in which case, pay respectful homage and seek guidance, but remain cautious in discerning truth from deception.

When encountering malevolent entities impersonating true immortals to test you during cultivation, exercise utmost caution and never place blind trust in them.

When taking elixirs, be mindful that during the hours of Hai (9-11 PM) and Zi (11 PM-1 AM), one must not spit toward the north. Daoist practitioners should perform daily activities like combing hair, eating, drinking, wearing shoes, or making beds while avoiding contact with non-practitioners to prevent disturbances. During elixir regimens, strictly abstain from garlic, pomegranate seeds, pork, and dog meat—all blood-containing foods and spoiled meats will disrupt cultivation efficacy.

Those pursuing immortality must avoid contact with corpses, except when mourning deceased parents or masters. Special attention should be paid to the 9th day of the 3rd lunar month, 2nd day of the 6th month, 6th day of the 9th month, and 3rd day of the 12th month—these are times when the "Three Corpses Worms" (Daoist concept of three harmful parasites residing in the body) emerge from one's eyes. Male-female contact during these periods invites misfortune. Immortality seekers must completely abstain from sexual intercourse, as a single coupling nullifies a year's worth of elixir effects.

When a Daoist falls ill, they should close their eyes and visualize their heart-fire burning throughout the body, particularly concentrating flames on the afflicted area. During practice, avoid ostentation. At night, close your eyes and visualize the "Eye Child" (inner vision deity) residing in the Muddy Pellet Palace (Niwan, crown point) to observe internal spirits. Before sleep, imagine the sun at your forehead and the moon at your navel to ward off all malevolent influences.

Before entering mountains, retreat one hundred paces from a hundred paces away, then turn to ascend—this prevents mountain spirits from harassing you. When passing temples, visualize holding the name of "Red Spirit Elder" (exorcism deity) in your mouth, flanked by two jade maidens in yellow robes. At this moment, command temple spirits to promptly attend and submit, compelling malevolent entities to stand trial and disperse—this constitutes the secret method of the "Three Heavens Vanguard Ghost-Capture Technique."

This passage comes from the Shangqing Wozhong Jue (Shangqing Grasping the Central Formula), an important cultivation scripture of the Shangqing (Highest Clarity) tradition. It primarily discusses the fulu (talismans and registers) required for spiritual practice and related taboos.

The text explains that after completing a certain stage of cultivation, practitioners should proceed to the methods recorded in the Sanhuang Qingtai Juan (Three Sovereigns' Green Embryo Scroll), which involve the use of specific fulu. However, it cautions that the section on mountain talismans (special fulu used to guard sacred peaks and ward off malevolent forces) remains incomplete.

The passage concludes by identifying this as the middle volume of the Shangqing Wozhong Jue. Overall, it serves as guidance for practitioners regarding subsequent cultivation stages, while noting that certain essential content still awaits completion.

This scripture primarily describes the distribution of the Nine Palaces (nine vital acupoints) in the human head, their guardian deities, and related cultivation methods.

The head contains nine celestial chambers, each spaced one cun apart:

1. Three fen inward between the eyebrows lies the Shou Cun Palace, inhabited by two deities: the Azure Chamber and Purple Portal

2. One cun inward is the Mingtang Palace, home to three deities: the Bright Youth True Official, Mirror Spirit Lord, and Luminous Maiden True Palace

3. At two cun resides the Dongfang Palace, where three immortals dwell: Wuying, Huanglao, and Baiyuan

4. Three cun inward is the Dantian Mud Ball Palace (Dantian), guarded by the Upper Primordial Red Child and Imperial Minister

5. The four-cun mark contains the Liuzhu Palace, protected by the Liuzhu True Spirit

6. Five cun inward stands the Jade Emperor's Palace, residence of the Jade Pure Divine Mother

7. One cun above Mingtang lies the Tianting Palace, home to the Shangqing Pure Maiden

8. One cun above Dongfang is the Jizhen Palace, domain of the Supreme Ultimate Imperial Consort

9. One cun above Dantian rests the Xuandan Palace, abode of Great Unity Perfected Being (Taiyi Zhenren)

10. One cun above Liuzhu sits the Taihuang Palace, governed by the Supreme Lord's Empress

Cultivation method (Shou Yi technique):

At midnight on the Beginning of Spring (Lichun), sit facing east with crossed legs. Hold the breath, close the eyes, and place firmly clenched fists on the knees. First visualize the Shou Cun Palace:

• On the left stands a crimson terrace containing the Azure Chamber, where a blue-robed deity named Zhengxin (courtesy name Qiefang) resides
• On the right is a yellow tower housing the Purple Portal, with a violet-robed deity named Pingjing (courtesy name Fawang)

Both deities hold flowing golden bells. Silently recite their names three times, then softly chant: "Oh great deities of Purple Portal and Azure Chamber, holding flowing bells, seated majestically upon cloud canopies, guarding the True Dao - grant me clear perception, open my spiritual gates, that I may behold the Nine Heavens' True Saints and the Supreme Venerable Sovereign."

Next visualize the Mingtang Palace:

• On the left appears the Bright Youth True Official named Xuanyang (courtesy name Shaoqing)
• At the center... This passage meticulously documents the Daoist Neiguan (inner observation) practice of constructing an elaborate pantheon of cranial deities. Through specific timing, postures, and visualization techniques, practitioners establish communication with these internal spirits to achieve cultivation goals.

This scripture outlines a complete Daoist visualization practice involving the contemplation of three deities along with corresponding incantations and invocations.

The first visualization focuses on the Divine Lord of the Luminous Mirror (named Zhaojing, styled Siming) and the Right-hand Female Immortal Official (named Weiyin, styled Biyuan). They appear as infant-like figures dressed in green brocade robes, wearing four red jade bells at their waists, and holding crimson jade mirrors in their mouths. Practitioners should visualize them kneeling in outward-facing positions, exhaling red Qi that envelops the entire body. With eyes gently closed, one should swallow saliva while imagining the jade bells producing sounds that ascend to the Great Purity realm. Next, visualize the mirror radiating boundless red light, transforming the surrounding Qi into flames that illuminate both body and spirit as one. At this point, invoke the deities' names three times and tap the teeth nine times. When experiencing hunger or thirst, imagine the three immortal lords exhaling red Qi into one's mouth; when walking in darkness, visualize them emitting three beams of light to illuminate the path; during danger, imagine them shaking the jade bells to create a protective radiance.

The practice then shifts to visualizing the Unsurpassed Hero Lord (Wuying Jun) on the left side of the Celestial Chamber (another name for the upper Dantian). He wears a lotus crown, rides under a purple canopy, and carries a flowing golden bell. During visualization, silently recite an incantation praising this great deity who dons purple crowns and dragon-tiger patterned ritual robes, capable of traversing the void and harmonizing Yin-Yang, while requesting his protection for longevity.

Similarly, visualize the White Origin Lord (Baiyuan Jun) on the right side, wearing a yellow star crown, dragon-patterned garments, and carrying a divine tiger talisman. The silent incantation extols this deity who oversees the registers of spirits, requesting to soar together through the nine heavens before finally returning to the Yellow Court (middle Dantian).

The method emphasizes specific timing: during the midnight hours when Yang Qi first emerges, press both hands on the knees, hold the breath for inner vision, swallow saliva 120 times while visualizing Wuying Jun's attire and silently reciting the incantation; at sunrise, face east in reverence, again holding breath for inner vision, swallowing saliva 120 times while visualizing Baiyuan Jun's garments and reciting the incantation. On the midnight of Jiazi days, additionally loosen the hair and apply powder, press hands on knees, ingest Qi and swallow saliva 140 times, then invoke both deities' names—at this stage one may hear responses or scripture recitations, indicating successful cultivation.

This scripture describes a visualization (cunsi) practice aligned with seasonal solar terms, focusing on stellar contemplation for cultivation. The method is as follows:

At the Beginning of Spring (Lichun), face east; at the Beginning of Summer (Lixia), south; at the Beginning of Autumn (Liqiu), west; at the Beginning of Winter (Lidong), north. During the Spring Equinox (Chunfen) at midnight, sit upright facing east, close the eyes, and visualize purple qi from below the Big Dipper descending like a bowstring directly before you. Imagine the Three Ones (the deities of the upper, middle, and lower Dantian) and the Three Ministers (their assisting spirits) — seven beings in total (with yourself at the center) — riding this purple qi upward to the Yangming Star (the first star of the Dipper), collectively swallowing the qi thirty times.

During practice, silently recite an invocation: "The Three Pure Honored Ones and the Supreme Mysterious High Deities govern the four seasons — the Yangming Star rules spring, the Dan Yuan Star summer, the Yinjing Star autumn, and the North Pole Star winter." Pray for purification of the seven corporeal souls (po), harmonization of the three ethereal souls (hun), nourishment of the five viscera, and assistance in attaining Dao and ascension.

At the Summer Solstice (Xiazhi), face south to contemplate the Dan Yuan Star (second star); at the Autumn Equinox (Qiufen), face west for the Yinjing Star (third star); at the Winter Solstice (Dongzhi), face north for the North Pole Star (fifth star) — all following the same method. If practicing on the 1st or 15th of the sixth lunar month (avoiding solstices/equinoxes), face southwest while visualizing crimson, purple, blue, and yellow qi clouds, swallowing each color ten times sequentially. This is called the "Inner Method of the Five Dippers."

At dawn on each month’s "Establishment Day" (first solar term day), visualize the Three Ones emerging from the Dantian to sit before you. Offer reverent bows and silently recite prayers requesting the Three Sovereigns to guard the Gate of Life (mingmen) and nourish the spirit. Then swallow saliva thirty times. On odd-numbered nights at midnight, face north to gaze at the Dipper, envisioning the Three Ones descending from the Auxiliary Star into the Dantian before retiring quietly. Whisper invocations to invite the deities to reside within, concluding with twenty saliva swallows.

This practice integrates solar terms, timekeeping, directional orientation, stellar veneration, and visualization techniques. By contemplating the Big Dipper and its deities alongside breath regulation and saliva swallowing, it aims to harmonize the hun and po souls while nurturing longevity.

This passage describes a complete Daoist cultivation ritual, primarily involving seated meditation, visualization (cunxiang), and the swallowing of Qi and saliva.

The practitioner should sit facing east, loosen or remove their headscarf, and silently recite the incantation: "The infant within the Three Authentic Ones of the Upper Prime (the three true deities of the upper Dantian) opens the Qi channels, connecting upward to the Muddy Pellet Palace (upper Dantian) at the crown of the head, making the Jing (essence) and Qi firm and congealed like the eternal heavens and earth, enabling flight and ascension to become an immortal." Then they should swallow saliva nineteen times before replacing the headscarf to prepare for rest.

On specific days (the midnight hours of the Jiawu, Jiachen, and Jiayin days), one should arrange an altar in the courtyard. After kneeling and bowing northward, visualize the Big Dipper descending purple Qi light that enters the three Dantian (upper, middle, and lower energy centers) within the body. Imagine oneself and the Three-in-One Authentic Deities (a trinity of divine beings) riding this purple Qi to ascend to the North Star. At this moment, one will see a purple palace within the North Star, where seven immortals serve the Celestial Emperor upon jade steps—the practitioner should reverently pay homage.

Continue the visualization: Within the Mysterious Elixir Palace (a specific bodily location) there exists a purple chamber with green walls, where sits the Great One True Lord (an important deity named Guiying, styled Hua Xuan). This divine lord appears as an infant, wearing purple embroidered robes, with a flowing gold fire bell at his waist. He holds the handle of the Big Dipper in his left hand and the guiding cord of the North Star in his right. Visualize purple Qi from the North Pole pouring into the body, merging with sunlight, as the Great One True Lord rides the purple Qi into the center of the solar disc. The practitioner should imagine approaching to pay respects to the deity, then swallow purple Qi thirty times and saliva thirty times. Finally, visualize the Big Dipper descending red Qi light, then ascend with the Great One True Lord upon sunlight along the red Qi to rest within the Big Dipper.

This complete method combines various cultivation techniques including breath regulation, spirit visualization, and Qi ingestion, aiming to achieve communication with deities and immortal ascension through focused concentration and energy guidance.

This scripture records a cultivation method from the Shangqing (Highest Clarity) tradition, an important Daoist school. It can be practiced independently without requiring coordination with the "Three Ones" technique (referring to the upper, middle, and lower Dantian). The method involves the following practice during the midnight hours of five specific days each month: the 1st, 3rd, 7th, 11th, and 15th days of the lunar calendar.

Visualize the form of the Great Unity True Lord (Taiyi Zhenjun), a revered Daoist deity—remember his sacred name and the colors of his robes (as previously described). Imagine him seated facing outward, exhaling azure Qi from his mouth into yours. As you swallow, repeat this action fifty times while also swallowing saliva fifty times. Simultaneously, silently recite the following invocation:

The invocation conveys: "Most exalted are the Great Sovereign, Central Sovereign, and Purple Lord—their sacred names Guiying, styled Hua Xuan. Seated upon golden couches with jade canopies, they wear purple embroidered skirts and carry fire bells at their waists to sever evil influences. Holding the essence of stars, with true light radiating from behind their necks, they sit upright exhaling Qi for me to ingest. May I commune with these divine beings, share their elixirs, harmonize my seven corporeal and three ethereal souls, and receive their protection to aid my ascension to immortality. May my five viscera be revitalized, my youth restored, and may I attain celestial office in the Highest Clarity realm, fulfilling all aspirations."

For daily practice, upon waking each morning, swallow saliva thirty times while visualizing crimson light. Rub your face and ears with your hands until they feel warm. On non-prescribed practice days, simply visualize the "Three Ones" deities sitting serenely within the three Dantian. For the Mysterious Elixir Palace (upper Dantian), maintain constant visualization without interruption.

If sudden discomfort arises in the head or neck—signs of pathogenic Qi invasion—immediately lie down, close your eyes, and visualize the Great Unity True Lord in the Mysterious Elixir Palace using his flowing fire bell to disperse the evil Qi, expelling it through your ears. Simultaneously envision fiery light enveloping your entire body; recovery will soon follow.

Tinnitus indicates ghostly pathogens attempting intrusion. Alert the ear spirit "Delicate Maiden Cloud Form" (Jiaonü Yunyi) by covering both ears with your hands and reciting: "The Nine Heavenly True Spirits dwell within my body—heed my command to investigate inauspicious forces. Great Unity's divine fire, annihilate all calamities." (While reciting, tap the ear gates seven times with your fingers.)

Before eating, first visualize the food. After finishing, silently intone: "The five grains enter my stomach, merging with divine Qi to nourish blood and expel corpse-demons. Aid my longevity and ascension to the golden palace, with the Six Ding generals dispatched for protection."

At the beginning of each lunar month when seeing the new moon, face it and bow twice, silently reciting: "Lunar Mysterious Essence, newly born Moon Lady, may your radiance illuminate my three Dantian."

This scripture records several Daoist cultivation methods and talisman practices, primarily involving visualization techniques (cunsi), ingesting talismans (fufu), and wearing talismans (peifu).

During specific solar terms (the eight seasonal nodes including Beginning of Spring and Spring Equinox), one should inscribe the "Three Primes True Talisman" with cinnabar. At dawn while facing east, ingest one talisman while making ritual prostrations and prayers. Begin this practice on the first day of the lunar month (shuori) and continue until the sixteenth day, then resume during the next solar term. Alternatively, one may place the cinnabar-inscribed talisman in a white brocade pouch and wear it on the head. It's said that five years of continuous practice will enable one to perceive the "True One" (zhenyi, an important Daoist deity).

On the first day of the lunar new year, inscribe the "Precious Seal" in azure ink and ingest it after performing northern prostrations, while simultaneously wearing a cinnabar talisman on the left elbow. After eight years, the "Three Ones" (sanyi, referring to the Three Primes deities: Upper Prime, Middle Prime, and Lower Prime) will descend. The text also mentions crafting talismanic plaques from gold of specific dimensions, inscribed with characters to seal the sacred mountains' deities.

The "Red General's Body Refinement Method" is a nighttime practice: close the eyes while facing the mouth to absorb radiance, visualizing the body becoming translucent like flame both internally and externally. Three years of practice purportedly grants immunity to fire. This method was transmitted by Master Zhou (a Daoist perfected being).

The "Method for Visualizing the Mysterious Truth of the Bright Hall" involves seated meditation in a quiet chamber, hands resting on knees while visualizing the sun and moon. The sun appears as a crimson ring with nine purple rays, the moon as a golden ring with ten white rays - practitioners imagine these rays entering the mouth in straight lines. Within these celestial bodies resides the Jade Maiden "Whirling Mystery" (styled Secret Truth), wearing a purple lotus crown and vermilion robe, facing the practitioner while exhaling crimson qi. The practitioner continuously swallows this qi while reciting invocations requesting the maiden's spiritual power.

The scripture concludes with cultivation timelines and effects: practicing the "Inner Method of the Three Primes' True One and Five Dippers" for three months yields results; fourteen years of guarding the "Mysterious Elixir True Lord" enables communion with the "Great One" (Taiyi, the supreme deity); after sixteen years, one gains eighteen jade youths and maidens as attendants. These teachings are attributed to Master Mao (Mao Ying, patriarch of the Maoshan tradition) as essential cultivation instructions.

This scripture records the cultivation methods of the Shangqing (Highest Clarity) tradition, an important Daoist school that emphasizes visualization practices and Qi absorption techniques for attaining immortality. The text primarily describes how to achieve transcendence through visualizing the essence of the sun and moon, and ingesting saliva as a vital substance.

In practice, one must first visualize the "fetal essence" (primordial Qi) nourishing the five viscera to rejuvenate one's countenance. The specific method involves visualizing the two luminaries - solar and lunar essences - radiating within the Hall of Light (the upper Dantian between the eyebrows), with the sun positioned to the left and the moon to the right, their brilliance merging with the practitioner's eyes.

On the first day of each lunar month, one should face east at midnight, writing a yang talisman with cinnabar on blue paper and a yin talisman with yellow ink on blue paper. Holding one's breath, visualize purple sunlight and golden moonlight filling the Hall of Light, illuminating the entire body. Holding the yang talisman in the left hand, silently recite incantations to invoke the mingling of solar and lunar essences, which will irrigate the three Dantians (upper, middle, and lower energy centers) to bestow longevity. After the recitation, bow in reverence. Then grasp the yin talisman with the right hand while silently chanting another spell to harmonize yin and yang Qi, ultimately enabling celestial ascension.

The scripture further documents the breathing techniques transmitted by Master Wang: during the vibrant Qi hours of dawn, sit or recline comfortably and knock the teeth nine times. Facing each cardinal direction in turn (east, south, west, north), use the tongue to gather saliva from different positions on the lips before swallowing. Each direction has corresponding mantras: "Purple Clouds Flowing with Rosy Mists" for east, "Ninefold Crimson Mist" for south, "Golden Liquor and White Clouds" for west, and "Purple Canopy with Azure Banners" for north. This practice combines saliva ingestion with directional invocations to absorb spiritual energy from the four quarters.

The text concludes by promising that five years of dedicated practice in the "Way of Mysterious Perfection" will summon the assistance of the Jade Maiden of Supreme Mystery (a Daoist female immortal), ultimately enabling the practitioner to command myriad spirits and ascend to the celestial realms.

This scripture primarily documents several Daoist cultivation methods, including elixir ingestion, teeth-tapping and saliva-swallowing techniques, as well as rituals for venerating deities. The detailed procedures are as follows:

After ingesting the elixir, one should lick the inner lower lip to gather saliva and swallow it thirty times. Then tap the teeth nine times while silently reciting this incantation: "The primordial yellow essence of Wu-Ji, five clouds of purity; four auroras and purple observation, eight scenes and nine dawns; two luminaries stirring radiance, seven stars as spiritual sovereigns; harmonizing essence to infuse Qi, partaking the central origin; jade blossoms and dragon embryos, drinking sweet dew." Next, swirl the tongue around the mouth to collect saliva and swallow it forty times. These practices are best performed after midnight.

The cultivation method transmitted by Lady Wei involves burning incense at dusk while reciting the Huangting Neijing Jing (Scripture of the Yellow Court's Inner Landscape) once (special scripture recitation techniques exist separately). Morning and evening should include the "Courtly Stillness" method (daily practice requires no special instructions). Counting from one's birth year's Jiawu day, the ninetieth day will be a Jiazi day. On these two days, enter the meditation chamber at dawn, face north to venerate the Great Micro Emperor Lord, and whisper this prayer: "Your humble devotee [name] respectfully bows before the Celestial Emperor of Great Micro. I pray for endless life without death, attainment of the Dao and ascension as immortal, with all matters proceeding favorably. May the Director of Destiny inscribe my name upon the Jade Emperor's purple register, enabling my transcendence from worldly dust and ascension to immortal realms." After speaking, bow again.

From the first day of the first lunar month, count 182 days. At midnight, enter the meditation chamber to burn incense and venerate the Supreme Jade Dawn Great Dao Lord. Kneeling, whisper this prayer: "Your devotee [name] respectfully bows, beseeching the Supreme High Sage Lord to command the Director of Destiny to enroll my name in the register of longevity, fulfilling my wishes with all things in harmony, enabling flight to the Nine Heavens as divine immortal." (For all three veneration rituals above, observe one day of purification beforehand, change into clean clothes, and perform the Courtly Stillness ritual first.)

Before entering the meditation chamber, cleanse the mouth and hold the breath. Enter by stepping with the right foot first, then bring the left foot to meet it. When leaving, avoid looking back—rinse the mouth while retreating. (Reciting the Huangting Jing ten thousand times enables vision of the five viscera and attainment of immortality. Eighteen years of practicing these two veneration methods ensures freedom from illness and calamity, culminating in ascension as immortal.)

Finally, the essential method for nurturing Shen (spirit): Rub both palms vigorously until warm, then massage the face to generate heat (this promotes radiant skin and prevents wrinkles).

This cultivation method describes health-preserving techniques practiced on specific nights (the 5th, 15th, 25th, and 29th of each lunar month). The practice proceeds as follows:

First visualize the image of the sun entering through the mouth into the heart, filling the heart cavity with radiant light. Simultaneously silently recite the incantation: "The Great Illumination nurtures essence to refine the elixir within the heart; when radiance and splendor unite, divine truth comes seeking." Coordinate this with swallowing saliva. This practice can be performed daily beyond the specified dates. Long-term cultivation enhances auditory and visual acuity while imparting a luminous complexion to the skin.

Upon waking or while sitting upright, begin by bringing both hands together to cover the back of the neck. Tilt the head backward to create gentle resistance against the palms three or four times. Then mobilize the body by stretching the limbs and performing lateral stretches to activate all joints, repeating this sequence three times.

Regularly apply pressure with both hands to the depressions behind the eyebrows (the temples) twenty-seven times. Next massage the area below the eyes and above the cheekbones using palms and fingers. Then circle both ears with the palms thirty times. Finally, push upward from between the eyebrows across the forehead to the hairline twenty-seven times.

During cultivation, maintain the visualization of the Chizi (the inner divine spirit) within the body while imagining the harmonious union of sun and moon (Yin-Yang balance). When the Upper Dantian (the brow region) experiences pleasurable sensations, swallow the saliva generated beside the mouth. Persistent practice promotes unimpeded Qi-blood circulation, eliminates wrinkles, and ultimately enables communion with various spiritual beings (bai ling).

These techniques originate from the Taishang Xiaomo Jing (Scripture of the Most High on Dispelling Demons), Taishang Dongjing Jing (Most High Scripture of Cavernous Brilliance), and Pei Jun's Baoshen Jing (Scripture of Treasuring the Spirit). They represent characteristic Shangqing (Highest Clarity) school practices that integrate visualization (cunxiang), daoyin exercises, and various therapeutic massage techniques.