《無上玄元三天玉堂大法》Vol. 3

The human mind is often deluded by desires, clinging to worldly matters like a lost traveler trapped in a dead-end path, unable to find the way home. Therefore, this cultivation method was established to gather scattered Shen (spirit) and focus the wandering mind. When this is achieved, desires gradually fade away, allowing the return of one's innate true essence (the fundamental energy of human life). Once this primordial essence returns to its rightful place, one gains mastery over Qi (vital energy), moving freely between the realms of existence and non-existence.

However, the master warns: Visual stimuli drain the energy of primordial Shen, excessive thinking depletes the essence of primordial Yang, and indulging in pleasures exhausts the spirit of primordial harmony. Practitioners should sit in stillness during quiet moments, withdrawing their gaze to turn inward, restraining desires and moderating emotions. By doing so, the path of immortality will not be far away.

Daily practice involves absorbing the pure energy of the Three Luminaries (sun, moon, and stars):

1. At dawn, face the sacred image and burn incense according to ritual protocols. During quiet meditation, practice with half-closed eyes (not fully shut). The method is as follows:

• Form the Sun Lord Hand Seal by pressing the left thumb on the middle finger's upper joint. Recite the Sun Lord Mantra nine times while holding the seal at heart level. Inhale solar Qi through the nose, visualizing five-colored sunlight entering the five organs, then swallow with the breath.

2. Switch to the Moon Lord Hand Seal by pressing the thumb on the ring finger's upper joint. Recite the Moon Lord Mantra nine times, similarly inhaling lunar Qi while visualizing five-colored moonlight nourishing the organs.

3. Finally, form the Celestial Stem Hand Seal by pressing the thumb on the left side below the index fingernail. Recite the Celestial Stem Mantra seven times. With hands on hips and head tilted back, visualize the Celestial Stem Star from the Great Scarlet Heaven (one of Daoism's highest celestial realms) radiating fiery light like countless hair-thin threads with audible vibrations. Inhale deeply, feeling this radiance envelop the body before storing the energy in the Dantian (lower abdominal energy center).

For paying homage at the Jade Hall (referring to the upper Dantian or celestial court), practice as follows: Sit upright in meditation, imagining oneself transforming into pure Qi, luminous as the full moon. Within this light, visualize the golden palaces of Mystic Metropolis Mountain (a Daoist sacred mountain) containing white jade halls where Lord Lao (the deified Laozi) resides, then mentally ascend to offer reverence.

(Note: The "hand seals" mentioned are distinctive Daoist mudra gestures, while "visualization" refers to the crucial contemplative methods in Daoist cultivation.)

This scripture records two Daoist incantations and methods for subduing the "Three Corpses and Seven Po" (sanshi qipo) in spiritual cultivation.

The first incantation describes how practitioners visualize the Supreme Elderly Lord (Taishang Laojun) manifesting between their eyebrows during meditation, his radiance dividing into sun and moon to illuminate their bodies. The practitioner inhales this golden light, visualizing it permeating their entire being. The incantation's essence conveys: "When heaven and earth are clear, I ride the primordial qi to pay homage to the Celestial Lord (Tianjun), who grants me protective radiance, allowing me to eternally preserve my original qi and attain immortality."

The second incantation concerns receiving the essence of sun and moon during auspicious days when paying respects at the Jade Hall (Yutang), an important Daoist cultivation site. It mentions filling all thirty-six thousand pores of the body with refined light to unite with the Dao in truth, cultivating the "Golden Chamber" (the physical body) to achieve longevity matching heaven and earth.

The subsequent section details methods for "restraining the corpse-po" (zhipo). Ordinary people suffer from weakened yang qi and excessive yin qi, making them prone to having their vital energy depleted by emotional desires—all caused by disturbances from the Three Corpses and Seven Po (malevolent spirits and yin souls believed to reside within the body). On specific days like Gengshen, Jiazi, one's birthdate, and certain monthly dates, the three hun souls (ethereal souls) tend to wander or be controlled by external demons, leading to illness and qi disorder.

Practitioners must employ "detention" methods to restrain the three hun souls during these critical times: Lie flat with extended legs, cross hands over the chest, close eyes to regulate breath three times, and click teeth three times. Then visualize an egg-sized red qi sphere emerging from the heart, exhaling it through the mouth before drawing it back through the eyes. As the red qi expands to envelop the body, imagine it transforming into flames burning internally and externally. When mild warmth is felt, click teeth again while calling the hun souls by name (Shuangling, Taiguang, Youjing).

The final two incantations respectively instruct: The first stabilizes the three hun souls in the Supreme Subtle Palace (Taiwei Xuangong, the upper dantian); the second requires breath retention while visualizing the sun and moon's radiance in the Muddy Pellet Palace (niwan, crown point). Through prolonged practice, yang qi strengthens while yin qi diminishes, thereby subduing the corpse-po.

This passage explains Daoist methods for controlling the "Seven Po" (the seven negative spiritual energies believed to dissipate after death in Daoist cosmology), along with essential health cultivation practices.

The practice is primarily performed on the 1st, 15th, and last day of each lunar month—times when the Seven Po become particularly restless, causing emotional instability, sensual cravings, mental confusion, and even illness that obstructs spiritual cultivation. The method involves lying flat at night with legs extended, covering the ears with hands crossed above the head, holding the breath seven times while visualizing white Qi (vital energy) expanding from a millet-sized point at the nose tip until it envelops the whole body. This culminates in a protective formation: two Azure Dragons guarding the eyes, White Tigers at the nostrils, Vermilion Bird in the heart region, and Turtle-Snake at the feet. Practitioners simultaneously swallow saliva seven times while calling the Seven Po by their names (Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei).

Next comes the recitation of incantations, visualizing the solar and lunar essences from the heart and kidneys merging into an infant-shaped energy that guards the Dantian (energy center). Another spell emphasizes subduing the Seven Po, compelling them to remain orderly while permitting them only to consume solar and lunar essences. At dawn, practitioners ingest the "Celestial Emperor Life-Preserving Talisman" (written with cinnabar on yellow paper while facing east).

The text concludes with crucial cultivation principles: Those seeking immortality must first regulate their Shen (spirit), using elixirs to cure illnesses until the brain becomes saturated with Jing (essence). Sexual indulgence must be strictly avoided—excessive dissipation depletes vital essences beyond repair, even with diligent practice. Only through purified desires and disciplined cultivation can one attain profound spiritual realization.

The third volume of the Wushang Xuanyuan Santian Yutang Dafa (Supreme Mysterious Primordial Three Heavens Jade Hall Great Method) records the most profound cultivation methods in Daoism. "Wushang" (Supreme) indicates the highest state, "Xuanyuan" (Mysterious Primordial) refers to the origin of the great Dao, while "Santian" (Three Heavens) denotes the Three Pure Realms: Qingwei Tian (Heaven of Clarity and Subtlety), Yu Yu Tian (Heaven of Jade Abundance), and Dachi Tian (Great Red Heaven). The so-called "Yutang Dafa" (Jade Hall Great Method) represents the wondrous Daoist techniques transmitted within the sacred jade palaces of Mount Yujing.

This section primarily elucidates how to communicate with the Three Pure Ones through cunsi (visualization practices), fulu (talismans and incantations), and explains how practitioners may obtain the Primordial Qi (cosmic source energy) through specific ritual protocols. It meticulously documents the liturgical procedures for chaozhen (paying homage to the Celestial Venerable Ones), the timing of fire phases in Neidan (internal alchemy) cultivation, and the methods for summoning celestial soldiers and divine generals as protectors through talismanic magic.

Practitioners must first purify their body and mind, then establish an altar facing east during specific temporal nodes. Through techniques like jiejue (mudra hand seals), incantation recitation, and bugang (cosmic star-stepping), they establish resonance with the celestial realms. The scripture emphasizes the paramount importance of "uniting the heart with the Dao," clarifying that only through sincere intention and proper mental focus can one's internal Jing (essence) and Qi (vital energy) harmoniously merge with the primordial energy of heaven and earth.