《登真隱訣》

The Dengzhen Yinjue (Secret Instructions for Ascending to Perfection) is a Daoist scripture composed by the renowned Southern Dynasties Daoist Tao Hongjing (Daoist name: Huayang Yinju). The opening section records the cultivation secrets transmitted by Su Jun, the High Minister of Mysterious Isle, which include two advanced practices: "Guarding the One and Breaking Through the Barriers" and "Methods for Soaring Steps." Tao Hongjing specifically notes that because these methods are particularly difficult for beginners to master, he provided detailed annotations to aid comprehension.

The scripture focuses on the application methods of the "True Talisman of the Supreme Ultimate Emperor Lord." The Supreme Ultimate Emperor Lord refers to the highest Daoist deity, the Sacred Lord of the Golden Tower, who is the most important teacher for novice practitioners. This talisman is divided into the Upper Primordial Six Talismans, Middle Primordial Five Talismans, and Lower Primordial Five Talismans, corresponding to the upper, middle, and lower Dantian (energy centers) within the human body. Legend has it that these talismans were first discovered by Master Juan when he cut open a carp.

The method of use is as follows: on the eight key solar terms (such as the Beginning of Spring and Spring Equinox), write the talismanic incantations with cinnabar on white paper. At dawn, face east, hold the talisman in the left hand while reciting the incantation, then swallow it and kneel to make vows. Specific operational details include:

1. Starting from the Beginning of Spring, use the first Upper Primordial Talisman in sequence.

2. All sixteen talismans can be prepared at once and used daily as needed.

3. When swallowing the Upper Primordial Talisman, focus on visualizing the upper Dantian; the same applies to the middle and lower ones.

4. Before drawing the talismans, burn incense to the left side.

The text mentions that the talismans can also be worn on the head, stored in brocade pouches. It particularly emphasizes that during the five-year wearing period, they must not be contaminated by impurities, enabling the practitioner to connect with the "True One" (primordial Qi). On the day of the Beginning of Spring, in addition to swallowing, three sets of talismans should be prepared: one set for ingestion, and the other two placed in purple brocade pouches for wearing. This additional step is not required for other solar terms.

Note: In the text, "visualization" (cunxiang) is a Daoist cultivation term referring to guiding internal energy through mental concentration; "Dantian" denotes the three major energy centers in the body: the upper Dantian between the eyebrows, the middle Dantian at the solar plexus, and the lower Dantian below the navel.

This scripture explains the methods and efficacy of ingesting and wearing talismans (fulu) in Daoist cultivation practices.

Regarding the timing for ingesting talismans: One should begin on the eight major solar terms (ba jieri), starting at dawn on the first day and ceasing on the sixteenth day, then resuming at the next solar term. Each session begins at daybreak on the solar term day, involving sixteen talismans in total before stopping. With forty-five days between each solar term, the complete cycle from initial ingestion to the qi day conclusion spans six months.

Concerning the "Precious Seal" (baozhang) talismans: These valuable talismans were transmitted by the Great Micro Emperor (Taiwei Dijun) and the Azure Lad of the Eastern Sea (Donghai Qingtong Jun), used to encapsulate the spiritual energy of sacred mountains. They should be inscribed with cinnabar on white silk and worn on the left elbow, taking care to avoid defilement. After eight full years of wearing, one may perceive the "Three Ones" (sanyi) - the deities residing in the upper, middle, and lower dantian (energy centers).

Specific wearing instructions: The talisman must be written while facing north on white silk resembling gold leaf. Holding it in the left hand, one may stand freely while reciting invocations, then roll and place it in a purple brocade pouch to be worn on the left elbow. If the Beginning of Spring (Lichun) falls in the twelfth lunar month, the talisman should be written and worn that day, to be replaced on the first day of the first lunar month.

Essential taboos: These talismans must never contact impurities. During daily "guarding the One" (shouyi) meditation practice, they may remain worn, but should be removed afterward and placed on bedding or in special containers.

Important clarification: The phrase "seeing all Three Ones in eight years" differs from the earlier reference to "meeting the True One in five years" - the former indicates perceiving deities of all three dantian, while the latter refers to only one. Moreover, "meeting the One" encompasses not only the internal dantian deities but also the descent of the Three Ones Imperial Sovereigns from the Great Micro Heaven Palace (Taiwei Tiangong).

Regarding New Year talismans: On the first day of the first lunar month, one talisman (also classified as a Precious Seal) should be written in azure ink. When ingested, it's called a fu (talisman); when engraved on gold and worn, it's termed a zhang (seal). Seals have fixed dimensions that cannot be altered, while talismans carry the sacred authority of imperial edicts.

This passage discusses two Daoist cultivation methods: talisman ingestion (fufu) and the practice of the Nine Palaces in the head. Regarding talisman ingestion, it specifies that on the first day of each year, one should ingest particular fulu (talismans and registers used to summon deities and expel malevolent forces) until perceiving the "One" (the fundamental state of Daoist realization). To create these talismans, one must use high-quality kongqing and zengqing (two mineral pigments), grind them into powder, soak in water to remove the metallic taste, then mix with glue before thinly applying to white paper. The writing must be done facing north, followed by ritual prostrations before ingestion.

The method concerning the Nine Palaces of the head explains that the human head contains nine vital areas called "palaces." The first is located three fen above the space between the eyebrows, called "Guarding the Dual Fields" (referring to left and right regions), where the Blue Chamber Shen (spirit) resides on the left and the Purple Portal Shen on the right. One cun inward lies the "Palace of Luminous Hall," inhabited by three deities: the Luminous Youth True Lord on the left, the Luminous Maiden True Lord on the right, and the Luminous Mirror Spirit Lord in the center.

The text also details specifications for ritual implements: gold artifacts measuring nine cun long, four cun wide, and three fen thick. If gold is unavailable, silver may substitute. These implements are used to seal malevolent mountain and river spirits and control the authentic essences of the Five Sacred Mountains. Their precise application methods, however, are only revealed when practitioners attain communion with the "Three-Ones" (the Threefold Unity True Lords). These teachings originate from the Supreme Purity Numinous Scripture (Taishang Suling Jing), a crucial text for the practice of "guarding the One" (maintaining focused awareness of the fundamental principle).

This scripture provides a detailed account of the mystical chambers within the human head and their resident deities. It begins by locating the "Cavern Chamber Palace" (Dongfang Gong) two cun (a Daoist body measurement unit based on proportional body length) inward from between the eyebrows—the true position of the spiritual cavern. Within this chamber reside three deities: the Lord of No Heroism (Wu Ying Jun) on the left, the Lord of White Origin (Bai Yuan Jun) on the right, and the Lord of Yellow Elder (Huang Lao Jun) at the center.

The text clarifies a common misconception: some believe one must penetrate three fen (0.3 cun) from between the eyebrows to reach the "Guardian of the Inch" (Shou Cun) position, and one cun to reach the "Hall of Light" (Mingtang). The author refutes this using descriptions from the "Method of Five Celestial Bodies" (Wu Chen Fa) regarding the Yellow Chamber in the Long Valley (the center of the philtrum). If one had to go two cun deep to reach the Yellow Chamber, how could celestial bodies manifest on the skin's surface? This proves these chambers aren't positioned according to literal physical depth.

Subsequent chambers are described progressively: three cun inward lies the Elixir Field Palace (Dantian Gong), also called the Muddy Pellet Palace (Niwan Gong), inhabited by two deities—the Red Child Emperor Lord of Upper Primordiality (Shang Yuan Chi Zi Di Jun) and the Emperor's Homeland (Di Xiang). At four cun is the Flowing Pearl Palace (Liuzhu Gong), guarded by the True Spirit of Flowing Pearls (Liuzhu Zhen Shen). Five cun inward resides the Jade Emperor's Palace (Yu Di Gong), home to the Jade Pure Divine Mother (Yuqing Shen Mu).

Above the Hall of Light (between the eyebrows), one cun upward is the Celestial Court Palace (Tianting Gong). The text notes that due to the forehead's protrusion, its actual position shifts outward by three fen. One cun above the Cavern Chamber lies the Palace of Ultimate Truth (Ji Zhen Gong), where the Imperial Consort of the Supreme Ultimate (Taiji Di Fei) resides. One cun above the Elixir Field is the Mysterious Palace (Xuan Gong, though the original text is incomplete here). These descriptions emphasize that true vision of these chambers would confirm their existence beyond doubt.

The head contains nine crucial cultivation sites known as the "Nine Palaces." Ascending from the lowest: the Mingtang Palace (located one inch behind the midpoint between the eyebrows), followed by the Dantian Palace (reservoir of Jing-essence), the Liuzhu Palace, the Dongfang Palace, and the Xuandan Palace (also called the Niwan Palace, situated three inches behind the eyebrows—the cerebral essence guarded by the True Lord of Central Yellow Great Unity). Higher still are the Jizhen Palace, the Tianting Palace, and the Taihuang Palace (four inches behind the eyebrows, abode of the Supreme Lord), culminating in the supreme Yudi Palace at the summit. Though all reside within the head, these palaces form a hierarchical structure of ascending refinement.

Among them, the cultivation methods for Mingtang, Dongfang, Dantian, and Liuzhu Palaces constitute the essential path for mortals to attain realization. However, the extant Mingtang Jing (Scripture of the Luminous Hall) preserves only basic visualization techniques without accompanying incantations or oral formulas. The circulated version of Dongfang Jing (Scripture of the Grotto Chamber) contains mere recitation texts devoid of practical cultivation methods. The Dantian Jing (Scripture of the Elixir Field) offers relatively complete instructions for retaining the Three Primordial Truths (Jing, Qi, and Shen). The Liuzhu Jing (Scripture of Flowing Pearls) records the cultivation methods of the Taiji Ministers and the True Lord of Lifespan—though reputed to exist in the world, its authentic text remains unseen.

Most crucially, the Xuandan Jing (Scripture of Mysterious Elixir) contains the core teachings of the True Lord of Lifespan and serves as the foundational scripture governing the other four palaces. Transmission of this text requires permission from the Taiji Emperor Lord and is rarely revealed. Like the Sanyuan Jing (Scripture of Three Origins), it originates from the Suling Jing (Scripture of Plain Numen), representing the most profound cultivation methods.

This passage elucidates the esoteric teachings concerning the "Nine Palaces" (jiugong, nine vital energy centers within the human body) in Daoist cultivation, particularly distinguishing between the "Feminine True One" (ci zhenyi, four palaces governed by female deities) and the "Masculine True One" (xiong zhenyi, five palaces governed by male deities).

The crucial breakthrough in Su Jun's (referring to Wei Huacun, the Shangqing patriarch) ultimate attainment lay in mastering the methods of the Feminine True One. Master Ziyang (likely referring to Tao Hongjing, the Maoshan patriarch) recorded these teachings for posterity. It should be noted this content originally didn't belong to the main text of Secret Essentials for Ascending to Perfection (Dengzhen Yinjue), but was appended later.

Practitioners should understand: the Mysterious Elixir Scripture (Xuandan Jing, an alchemical classic) and the Three-Ones Method (shouyi cultivation) can be practiced separately. Those cultivating the Mysterious Elixir may begin with guarding the One, but dedicated practitioners of guarding the One need not comprehend alchemical methods. Those destined to cultivate the five masculine palaces invariably possess innate immortal constitution—ordinary people may never even hear of such possibilities.

The text details four palaces governed by female deities: the Jade Emperor's Palace houses the Jade Pure Divine Mother, the Celestial Court Palace contains the Shangqing Pure Maiden, the True Ultimate Palace accommodates the Supreme Pole Imperial Consort, and the Great Imperial Palace shelters the Supreme Empress. These four constitute the "Feminine True One," representing higher realms than the "Masculine True One," with related scriptures transmitted exclusively to perfected adepts (zhenren, realized practitioners).

The human head corresponds to the nine-palace structure of the Shangqing Great Tenuity Heaven: the anterior five palaces (governed by male deities) form the "Masculine One," while the posterior four (governed by female deities) comprise the "Feminine One." Though all humans possess these palaces, they remain empty without cultivation. Unprepared practitioners, burdened by scattered thoughts, cannot genuinely practice these methods. As the Daode Jing states: "Know the masculine, guard the feminine"—adepts must comprehend yang principles while preserving yin essence.

Particular emphasis is given to "Xiaoxiao" (the realm of serene non-action) as the essential secret for solitary cultivation of the Feminine True One. However, worldly practitioners entangled in karmic bonds find genuine attainment difficult. Without completing all nine palaces, not only do the four feminine palaces remain vacant, but the entire cultivation system stays incomplete.

The Dantian (the lower abdominal energy center) is where the Imperial Lord (a revered Daoist deity) and the Guardian of the Inch (the protector deity of the glabella point) permanently reside. Through persistent cultivation, one can perceive these divine beings within the body. Practitioners of this method may attain immortality, while those who do not cultivate may live out their natural lifespan but cannot transcend the cycle of life and death.

Ordinary people inherently possess the "Three Ones" (the three treasures: Jing [essence], Qi [vital energy], and Shen [spirit]), yet most do not understand the cultivation methods. When one's lifespan is exhausted, these deities depart, resulting in death. However, through continuous practice, deities will manifest in all the body's cavities—not just the Imperial Lord in the Dantian. By steadfastly maintaining "Guarding the One" (single-minded cultivation) without interruption, one can break through the limits of lifespan, attain longevity, and ultimately meet the deities to realize the Dao.

The method of cultivating the "Male-Female One Spirit" is suitable for both genders. Men may cultivate the female-form deity, and women may cultivate the male-form deity, but it is essential to adjust the practice according to gender, as the three Dantians (upper, middle, and lower energy centers) are transformations of one's own Jing and Qi. For the "Guarding the One" method, it is best to first spend a year or two in deep contemplation, waiting for genuine insight before proceeding to visualization practice.

The Guardian of the Inch (glabella point) is the starting point for cultivation. The specific method is as follows: On the night of the Beginning of Spring (Lichun), sit upright facing east (other solar terms correspond to south, west, or north). According to the secret teachings of the "Three Primes True One," the four seasonal transition periods (Beginning of Spring, Summer, Autumn, and Winter) during the Hai hour (9–11 PM) are all suitable for practice. Sit calmly, hold the breath, close the eyes, and make the "firm grip" gesture (thumb pressing the base of the ring finger), placing both hands on the knees.

During cultivation, first visualize the area between the eyebrows, where sacred imagery appears—the Yellow Watchtower and Purple Gate, the Crimson Terrace and Azure Chamber, and other divine landscapes.

This passage describes the internal structure and divine residences within the "Shou Cun" region (located three inches behind the space between the eyebrows, corresponding to the upper Dantian) in Daoist cultivation. Within this sacred space stand two distinctive structures: On the left is the Crimson Terrace (Jiang Tai), resembling a square gate tower built entirely of red jade, with a window draped in azure curtains where a deity resides. On the right stands the Yellow Watchtower (Huang Que), also square-shaped and constructed of yellow jade, its window adorned with purple curtains housing another divine presence.

When the Nine Palace Perfected Beings (the governing deities of nine vital cranial energy centers) traverse this region, they pass through the central pathway between these structures. The terrace and watchtower serve as monitoring stations for detecting abnormal Qi fluctuations while facilitating the Perfected Beings' movements—functioning much like a city's defensive gate system, with both deities perpetually holding bells as guardians.

Significantly, the major deities of the Purple Portal (Zi Hu) and Azure Chamber (Qing Fang) are named Calm Serenity (Ping Jing, styled Dharma King) and Righteous Heart (Zheng Xin, styled Precise Square). Manifesting as jade-skinned infants, they sit facing each other—the right-side Purple Portal deity wears violet robes, while the left-side Azure Chamber deity dons cyan garments woven from plain silk rather than brocade. These divinities primarily guard the anterior and posterior passages connecting the head's nine palaces (key energy centers), with the Mud Ball Palace (Niwan Gong, the supreme cranial chamber) featuring a lower gate linking to the throat and connecting with the middle and lower palaces.

This account reveals the Daoist microcosmic worldview in Neidan practice, where the human body becomes an architecturally structured sacred landscape populated by personified deities, forming an intricate system for energy circulation and spiritual transformation.

This passage describes the specific method of "cunsi" (visualizing deities) in Daoist cultivation. First, one must visualize two great deities: the Purple Portal Great Deity named Pingjing (Tranquil Stillness), styled Fawang (Dharma King); and the Azure Chamber Great Deity named Zhengxin (Righteous Heart), styled Qiefang (Precise Direction). They hold flowing golden bells (a fiery red ritual implement resembling flames), surrounded by clouds and wind Qi, guarding the "Shoucun" position among the Nine Palaces (Daoism considers the head to contain nine divine residences) of the head.

The specific practice is as follows: Before sleep at night or during cunsi meditation, first regulate the breath and concentrate the Shen (spirit), then clearly visualize these two deities in the mind. Silently recite their names three times each, followed by a soft prayer: "The Purple Portal and Azure Chamber Great Deities hold flowing golden bells, wreathed in clouds and wind, guarding the true Dao. May they clear my thoughts, allowing me to smoothly enter the ninefold celestial gates and behold the Nine Heaven True Lords and the Supreme Venerable Sovereign." Only after completing this prayer should one proceed to other cunsi practices.

The text then explains the cunsi method for the "Bright Hall" (one of the head's Nine Palaces). Within the Bright Hall resides the Bright Youth True Lord, named Xuanyang (Mystic Yang), styled Shaoqing (Young Azure), visualized in male form. The scripture specifically notes that female practitioners should begin their visualization from the right side—unlike males who start from the left—because "the female principle honors the male." Only the Dantian (energy center) and Imperial Domain, being transformations of one's own Jing (essence) and Qi, are exempt from this rule.

This passage describes the Daoist meditation practice of "cunsi" (visualizing deities), specifically focusing on the three divine lords of the Bright Hall Palace and their cultivation methods.

Within the Bright Hall Palace reside three divine lords: the first is the Bright Youth True Lord, named Xuanyang, styled Shaoqing; the second is the Bright Maiden True Lord, named Weiyin, styled Shaoyuan (often manifesting in feminine form); and the third is the Bright Mirror Divine Lord, named Zhaojing, styled Siming (often manifesting in masculine form). They all wear emerald-green brocade robes, tied at the waist with four jade-bell sashes, and hold red jade mirrors in their mouths. These mirrors and bells are crimson in color, emitting a radiant red light that illuminates the entire space, while their clear, resonant chimes reverberate throughout the Nine Palaces.

All three divine lords have childlike faces. During the day, they sit facing outward, while at night the two flanking lords turn inward toward the center. This is the fundamental arrangement of the Bright Hall Palace.

When practicing, one must visualize these three divine lords in sequence, calling each of their names three times. Then, knock the teeth nine times to complete this stage of cultivation. Even if one is not specifically practicing the "guarding the One" method but is engaged in other tasks, this visualization should still be performed first.

If a Daoist practitioner (cultivator) feels fear while dwelling alone in the mountains or encounters demonic disturbances, they may visualize these three divine lords shaking the jade bells at their waists, causing the sound to reach the Supreme Ultimate Palace (Taiji Gong) in the heavens. Simultaneously, they should visualize the lords exhaling the mirrors’ boundless red light (which can illuminate an area of fifty miles), thereby dispelling evil influences and safeguarding the cultivation site. Before practicing, one must first measure the perimeter of their dwelling to ensure it meets specific dimensions (166 paces and 4 feet) and mark the boundaries accordingly.

When practicing the "Contemplation of Inner Light" (visualizing divine radiance within the body), one should halt the intention immediately upon reaching a certain state, as this makes the technique easier to master. All cultivation methods require such precise control, not just this particular practice.

After completing the visualization practice, one should invoke the names of the Three True Lords (high-ranking Daoist deities) three times in succession while tapping the teeth nine times. This will cause countless demons to bow in submission and ten thousand specters to dissolve their forms. The method of invoking names follows the same sequence as before—this constitutes the ritual for subduing evil spirits and demonic entities.

Should a Daoist practitioner experience extreme thirst (here referring to severe dehydration, though it may also signify "spiritual hunger"), they should visualize the Three True Lords simultaneously emitting crimson Qi from their mouths. Imagine this vital energy pouring into your own mouth, then inhale and swallow it—the thirst will soon abate. The specific method involves visualizing the red Qi continuously flowing down from the "Guardian of the Inch" (the point between the eyebrows) into the mouth, where it's inhaled and swallowed until satiety is achieved. This is the method for relieving hunger and thirst.

When walking at night with obscured vision, continue visualizing the Three True Lords (following the same principle as previous scenarios) and imagine them emitting three balls of flame from their mouths to illuminate the path ahead—the road will soon become bright. Specifically, each True Lord emits a crimson light resembling flames, projected from the eyebrow center to form a luminous path in the distance. Maintain focused visualization as if actually seeing the light, continuing without interruption while moving forward. This is the method for nighttime illumination.

When facing perilous situations involving weapons or violence (for those not yet capable of "formless sitting" or retreating to secluded realms)—as worldly troubles are numerous—this method can provide protection during sudden emergencies. Ordinary people may also use it with sincere intention, hence this special note that it's not exclusive to Daoist priests.

In critical moments, visualize the Three True Lords shaking jade bells (alternatively, imagine four True Lords vibrating crimson mirror-light to repel enemies and dangerous forces). Concentrate on them emitting red light to strike adversaries and hazardous locations—enemies will immediately collapse upon encountering this radiance. Naturally, they'll become terrified and abandon all harmful intentions (the term "cut" can also mean "harm"). This is the method for averting danger.

Should a Daoist seek longevity or immortality, or when gravely ill and nearing death's door... (original text continues)

This passage explains the Daoist practice of "Refining the Form with Sun and Moon" (Riyue lianxing), which primarily encompasses three benefits: healing illness, prolonging life, and preserving youthful appearance.

When practicing, one should first lie flat (known as "reclining repose"), clench the fists (wogu), hold the breath (biqi), close the eyes (mingmu), and calm the spirit (shen). At this stage, visualize the sun and moon within the Hall of Light (mingtang, the upper Dantian located between the eyebrows) - the sun on the left and the moon on the right - while simultaneously imagining three divine sovereigns (sanjun) kneeling in reverence outward from this space. Even when practicing at night, maintain this visualization.

Next, exhale red qi through the mouth, allowing this light to circulate throughout the entire body. Continuously swallow this red qi while slightly closing the eyes during each swallow. Soon, the red qi will transform into flames enveloping the body, merging with your physical form until you become luminous both internally and externally. Maintain this state for a period before concluding. This method, called "Refining the Form with Sun and Moon," can revive those near death and proves particularly effective when applied at illness onset.

Practicing this nightly can extend one's lifespan. Frequent visualization and swallowing of the red qi can also restore youthful appearance, maintaining childlike complexion - a true method of immortality (chang sheng bu lao). In daily practice, one may also visualize the three divine sovereigns exhaling red qi from the Hall of Light into one's mouth to be swallowed.

These are the essential techniques of mingtang cultivation, incorporating all three benefits of healing, longevity, and youth preservation. Note that during practice, while the body reclines, the mind must maintain the dignified visualization of sitting upright in reverent posture, preserving a solemn kneeling attitude in spirit.

This scripture passage primarily explains two Daoist meditation practices—Bright Hall (Mingtang) and Chamber of the Cavern (Dongfang)—along with key aspects of cultivating the Three-in-One Deities (a trinity of sacred beings).

Upon waking at dawn, one should swallow saliva thirty times while massaging the face and eyes with the hands, making this a daily practice. The saliva should be visualized as crimson fluid (chijinye). This method complements Bright Hall cultivation as a longevity technique but can also be used for Guarding the One (focused meditation)—both approaches may be practiced simultaneously.

After cultivating the Bright Hall, one should proceed to the Chamber of the Cavern (following the complete sequence from Guarding the Inch, to Bright Hall, to Chamber of the Cavern, then to the Dantian). Within the Chamber reside the Yellow Watchtower, Purple Portal, and the Chamber of Mysterious Essence—places frequently inhabited by the body's Three-in-One Deities. Note that the Yellow Watchtower and Purple Portal mentioned here differ from those in Guarding the Inch practice, being unique structures of the Chamber palace.

Simultaneous cultivation of the Chamber accelerates divine manifestations. Chamber practice must be grounded in Guarding the One, while Guarding the One requires the Chamber's protective canopy. Thus the Three-in-One Deities and the Chamber are interdependent—though occupying different locations, both must be addressed during cultivation.

The Chamber houses three perfected beings: the Youth of No Excellence (Wu Ying Gongzi) on the left, Lord White Origin (Bai Yuan Jun) on the right, and the Yellow Elder Lord (Huang Lao Jun) at the center—existing together as a triad. The scripture notes that while each of the Nine Palaces (key bodily regions) has distinct cultivation methods, multiple approaches can be practiced concurrently. With proper understanding of the classics and sincere devotion, results will follow. Regrettably, many fail to grasp even the basics due to the texts' difficulty or lack of perseverance.

(Note: Bright Hall, Chamber of the Cavern, and Guarding the Inch refer to specific internal locations in Daoist Neidan practice; the Three-in-One Lords represent the deities of the upper, middle, and lower Dantian; visualization (cunsi) constitutes a vital Daoist meditation technique)

This passage discusses the method of cultivating the Chamber of Cavern (Dongfang, referring to the upper Dantian or Muddy Pellet Palace between the eyebrows) to achieve ascension and perfection, with more detailed instructions recorded in specialized scriptures. The "Three Perfected Ones" mentioned here represent three important deities residing in the Chamber of Cavern.

During standard cultivation practices, the Nine Perfected Deities (referring to the nine guardian spirits within the human body) manifest through borrowed forms and transformative separation-conjunction. Among them, Baiyuan (the Lung Spirit) and Wuying (the Liver Spirit) can merge into one, forming a new perfected deity. It should be noted, however, that Baiyuan originally resides in the lungs and does not directly enter the Chamber of Cavern for cultivation.

The "Jade Characters of Fangzhu" mentioned later (referring to esoteric incantations used in practice) primarily serve to communicate with the exalted deity Huang-Lao Jun (a combined veneration of the Yellow Emperor and Laozi in Daoism). This content originates from the first scroll of the Secret Essentials for Ascending to Perfection (Dengzhen Yinjue).

The nighttime cultivation method transmitted by Lady Yunlin (a Daoist female immortal) states: Before sleeping at night, one should first swiftly close the eyes and lie facing east (Note: Later text mentions practicing during the "hours of vital Qi" (shengqi), meaning any time after midnight until noon is suitable, though seasonal directional changes should be observed). The specific method is as follows:

Using the fleshy base of the thumbs on both palms, gently press the eyes from left and right sides, then massage along the path toward the ear gates, allowing the hands to meet behind the neck. Repeat this twenty-seven times (the exact technique begins with the thumb side—first lightly pressing the eyes while visualizing flowing cloud-like Qi, then separately massaging the eyes and ear gates, finally crossing behind the neck, completing twenty-seven cycles).

Simultaneously, visualize purple, azure, and crimson-hued cloud Qi surging forth from the eyes—these are the "Three Pure Clouds" (sansu yun) within the body nourishing the eyes (during visualization, let these three-colored cloud lights circulate across the face; after twenty-seven repetitions, pause briefly to condense these three Qi streams to moisten the eyes before repeating). Then silently recite the incantation:

"Three-hued clouds in my eyes,

The True Lords of Vision descend.

Splendor infuses essence and soul,

Clearing and opening divine luminosity.

The Supreme Mystery’s cloud forms dance,

Numinous grace flutters into view.

Guarding and blessing these twin eyes,

Piercing open the ninefold gates.

All hundred vessels resonate in response,

Morning dew moistens the Muddy Pellet (niwan).

The body soars to jade palaces,

Ranked among the highest perfected immortals."

After reciting, swallow saliva fifty times, then open the eyes. This method isn’t limited to nighttime—it may be practiced during any "hour of vital Qi" (midnight to noon). Persisting for about a year will sharpen hearing and vision; prolonged cultivation may even grant clairvoyance and the ability to hear the faintest sounds. This is not merely an eye-brightening technique but an advanced method for achieving immortality.

The immortals of the Azure Wave Abyss treasure this method. It originates from the Scripture of the Four Luminous Kings of the Supreme (Taishang Siming Wang Jing), and transmission requires pledging with gold-and-azure tokens to practice (for all such visualization and incantation practices, one must kneel and vow before an esoteric master—otherwise it will be ineffective. The token’s value corresponds to the practitioner’s sincerity).

This passage records Lady Yunlin’s instructions to a Yang-family cultivator. In daily life, one should also frequently massage the face with both hands until warmth arises, following the contours with upward and downward strokes.

This passage describes a Daoist practice of daoyin (guiding and stretching) massage, consisting primarily of facial massage and full-body exercises.

First, the method for facial massage: Rub both palms together until they become warm, then use the heated palms to wipe the face. Next, comb through the hair with the fingers as if using a comb. Simultaneously, alternate massaging the arms with both hands. This method can be practiced anytime, day or night, whenever there is free time. The specific steps are: First, rub the palms warm and massage the face several times, then vigorously rub the hands again and continue massaging. Repeat this four or five times, then move the hands to the back of the neck and temples, combing the hair upward dozens of times as if grooming it. This method not only preserves a youthful complexion but is also an excellent way to prevent graying hair.

Next, the method for full-body exercises: Upon waking, calm the mind and sit upright. Facing a specific direction according to the current lunar phase, first interlace the fingers and stretch the arms forward, then move the hands behind the neck. Tilt the head back to look upward while pressing the hands firmly against the neck in resistance. Repeat this three or four times. Then, move the body: Bend forward at the waist, rotate the back and legs, or stand and lean against something while doing so. Next, stretch the limbs: Raise the hands overhead and extend them outward as far as possible, then arch backward. Afterward, perform side stretches: Bend forward and backward, then clasp the hands and sway the body left and right. Finally, mobilize all the joints: Shake the body, move the hands, feet, knees, and calves, ensuring the entire body is thoroughly exercised.

This daoyin technique originates from the Danjing Jing (Scripture of Cinnabar Radiance). It is said that consistent practice for five years can lead to a rosy complexion, freedom from wrinkles, and hair that does not gray, achieving the effect of "the qi of mountains and rivers remaining ever full and never depleted"—just as the natural qi of the landscape keeps vegetation flourishing. The Zhangshi (likely a Daoist practitioner) recorded that this method does not require early morning practice; it can be done simply upon waking.

This passage primarily discusses several Daoist health preservation and cultivation methods, all derived from different chapters of the Dadong Zhenjing (Great Cavern Truth Scripture), compiled and recorded by the Chief Scribe (a Daoist official responsible for documenting scriptures).

The first method introduced is massage and daoyin (guiding and pulling) techniques: Upon waking, one should first use a thick towel to rub around the neck and behind the ears until these areas feel warm. Then massage the neck along the hairline repeatedly, as if combing the hair. Next, rub the hands together to warm them before massaging the face. Finally, swallow saliva thirty times to guide the flow of bodily fluids (it's mentioned this is best performed facing the "Wang" direction, a specific auspicious orientation). Long-term practice can brighten the eyes, ward off pathogenic Qi (evil energies), and purify the body.

The second method addresses general physical discomfort: When feeling unwell without specific symptoms, curl the tongue backward to touch the throat while continuously rinsing the mouth and swallowing saliva. The discomfort will soon disappear, leaving the body feeling light and supple (this can be combined with the aforementioned massage techniques).

Lastly, ear care is mentioned: Frequently massage both sides of the ears—the more often, the better—as this enhances hearing acuity. Daoist scriptures refer to the ears as "city walls" (chengguo), and ear massage holds special significance in Daoist cultivation (another version of the scripture mentions "maintaining the city walls" with similar meaning).

These methods all emphasize the "oral transmission and heart reception" (kou chuan xin shou) characteristic of Daoist practice. The text repeatedly mentions "should be transmitted orally" (dang koujue), indicating some details require personal instruction from a master. These health preservation techniques belong to the Dadong Zhenjing system, a scripture containing far more than just its thirty-nine chapters of rich content.

The ears serve as the frontier fortresses of the face, so they should be regularly massaged and regulated. The nose should also be pressed on both sides—doing this multiple times helps stabilize breathing. This practice is called "irrigating the Central Peak" (the nose being the central mountain of the face), and it is said that performing it ensures one's name is recorded in the celestial registers of immortality.

During idle moments, one should trim the nasal hairs inside the nostrils to maintain cleanliness. Massaging the nose up and down with both hands, without strict limits on repetitions, can refine facial contours and enhance the elegance of the "mountains" (facial features), making it easier to be enrolled in the immortal registers. These two methods were transmitted by Lady Li of Zhaoling from the Fangzhang Terrace.

Frequently covering the mouth and nose with the hands while closing the eyes and breathing slowly will, over time, generate saliva in the palms. Using this saliva to wipe the face, when practiced consistently, can make the body emit a fragrant aura. The specific method is as follows: place the hands vertically over the nose, allowing the breath to accumulate saliva beneath the palms, then use it to wipe the face before covering the nose again—repeating this without limit will make the skin radiant. This technique originates from the Scripture of the Red Characters from Stone Scenery (Shijing Chizi Jing).

Another method involves pressing the inner corners of the eyes and the sides of the nose bridge with the third fingers of both hands while holding the breath. When the qi flows smoothly, pause, exhale, and begin again. Long-term practice can sharpen vision to extraordinary clarity. There are no strict limits on repetitions, though twenty-seven times is generally ideal. This method comes from the Three Scriptures of the Supreme Celestial Pass (Tai Shang Tian Guan San Jing).

When lying down, one may gently close the eyes and regulate the breath as if asleep while remaining awake. Lie flat with the head properly supported to harmonize and calm the qi. In this state, one can practice "inner vision" (visualizing with closed eyes) to perceive distant places, listening to sounds from all directions and imagining the eyes and ears capable of observing things hundreds of thousands of miles away. With prolonged cultivation, one may truly see events occurring at great distances. During practice, focus first on one direction before expanding to all four directions once proficient. Beginners should start by training with the eastern direction.

This scripture primarily elucidates the concrete methods of inner vision (neishi) and concentrated contemplation (cunsi) that practitioners must master during cultivation, along with daily life precautions.

Regarding inner vision practice, the text states that when adepts perceive visions of mountains, rivers, and city walls, hear mysterious sounds, feel their sensory awareness extending to distant places, or even forget their physical existence, they have achieved an excellent state. This cultivation should progress gradually, expanding from one li (Chinese mile), to ten li, then a hundred li, and ultimately a thousand li. At advanced stages, practitioners will constantly hear celestial music from golden jade instruments (referring to immortal melodies produced by various instruments). Initially achieved through mental visualization, these sounds later become genuinely audible.

During practice, one must first focus on a single direction, concentrating the spirit (shen) to observe through inner vision. Beginners may see nothing at first, but persistent practice naturally leads to profound states. All Daoist contemplative practices (cunsi - a method involving focused visualization of specific images) require such accumulated effort over time. One shouldn't abandon the practice due to lack of immediate results, but maintain perseverance like drilling wood for fire or the mythical Jingwei bird filling the ocean.

The Purple Tapestry of Flaming Light Scripture (Ziduyan Guang Jing) instructs regular inner vision with closed eyes, visualizing the forms of the five viscera and six bowels. With prolonged practice, these organs become clearly visible. Visualization should include details of shape, color, size, and position (the Twenty-Four Spirits refer to deities guarding each organ within the body).

The Purple Script of Cinnabar Characters and Three-Five Ascension Scripture (Danzi Zishu Sanwu Shunxing Jing) outlines daily prohibitions: never discuss death during meals nor leave food exposed, as this attracts pathogenic qi. When eating, face both one's life-direction (benming - auspicious direction corresponding to birth year) and the prevailing qi direction (wangqi - dominant seasonal energy in Five Phase theory). All food, whether hot or cold, should be covered, as demonic entities seek to consume it first, thereby contaminating the food and potentially causing illness.

Regarding bathing: one must bathe on every Jiazi day (60-day cycle). If missed, make-up bathing should occur in odd-numbered months (1st, 3rd, 5th, 7th, 9th, 11th lunar months). If a Jiazi day falls within these months, bathe again. To eliminate corpse qi (corpse energy - bodily impurities), choose the seasonal wang days. The immortal cultivation taboo day falls on the 11th day of the 11th month, while the Nine Authentic Immortal Methods also recommend bathing on 3rd day of 3rd month, 5th day of 5th month, etc. Bathing once or twice monthly is ideal. Frequent bathing is never excessive - the concern is only that people fail to maintain it. Bathing purges bodily impurities and attracts true qi. Master Ziyang (a Daoist immortal) taught: regular bathing eliminates diseases and karmic obstructions, serving as a ladder to the true Dao.

This passage discusses the ritual practices of bathing and hair combing in Daoist cultivation. Several key points are highlighted:

During bathing, one should visualize the Six Ding Goddesses (the six female deities governing time periods in Daoism), as this helps fulfill one's wishes. These goddesses respond easily to summons, and their positions can be determined through celestial stem and earthly branch calculations. For instance, during the Jiazi ten-day period, one should face the Mao position (east).

When combing hair, an auspicious direction known as the "Royal Ground" (the monthly favorable position) should be chosen. In the eleventh month corresponding to Zi (north), since the northern direction is inauspicious, one should instead face the Hai position (northwest by north). Before beginning, silently recite the incantation: "The Mysterious Blossom of Muddy Pellet (the hair deity at the crown), preserves essence for eternal existence. Left is the Hidden Moon, right the Root of Sun. The Six Unions (temples) are purified, a hundred spirits receive grace." After reciting, swallow saliva three times. This mantra contains profound implications of Yin-Yang harmonization.

The text particularly emphasizes frequent hair combing—numerous strokes without irritating the scalp. Consistent practice prevents hair loss and promotes vigorous growth. These methods were transmitted by Mysterious Masters and Lady Southern Peak (important Daoist immortals), recorded and compiled by the Chief Administrator (a Daoist official position).

Regarding bathing, the passage notes that even when hot water is scarce in winter, one should persist. Frequent bathing refines turbid impurities within the body, causing the Seven Corporeal Souls (Daoism posits three ethereal and seven corporeal souls) to naturally dissipate. Understanding this principle, practitioners should bathe diligently.

The passage discusses Daoist health preservation methods concerning hair combing and ritual bathing.

Regarding hair care, it recommends preparing four or five combs for rotation to prevent overheating that might damage hair. One should personally perform the combing rather than having attendants do it, as this stimulates scalp circulation and strengthens hair. Both the Ninefold Flower Perfected Being (Jiuhua Zhenren) and the Purple Tenuity Lady (Ziwei Furen) emphasize frequent combing to regulate Qi (vital energy) and blood circulation, dispel wind-dampness, noting this can be done even without loosening the hair.

The purification bathing method prescribes: when contaminated by impurities, one should use ten liang of bamboo leaves (any variety) and four liang of peach tree white bark (half quantity if dried, must come from fruit-bearing trees). These are boiled once in 1 hu 2 dou of clear water until reaching suitable temperature for bathing. This method not only cleanses impurities but also prevents dampness paralysis, sores, and itching ailments. Bamboo's hollow purity combines with peach wood's demon-expelling properties to purge turbid Qi from the body.

The text further reveals that celestial immortals descending to earth likewise use this water for purification upon returning. This bathing formula originates from the Scripture of Supreme Ultimate Green (Taiji Lüjing), recorded by Tao Hongjing (the Elder).

This scripture primarily discusses two specific Daoist cultivation methods.

The first part reveals a secret method of ritual purification through bathing. After birth, humans inevitably accumulate impure Qi (vital energy), which must be cleansed in sacred mountains or temples using water infused with peachwood and bamboo (both considered spiritually purifying in Daoism). This special bathwater is called "Lianshi Sujiang" (Corpse-Cleansing Plain Nectar) and is exclusively used for washing the body—never the head. The head should be washed as usual, though a small amount of this water may be poured over it afterward. This purification method surpasses ordinary exorcistic practices like talismanic water (Fulu) or incantations, as it was transmitted by Lady Ziwei (a Daoist immortal) and originates from the Scripture of the Supreme Nine Transformations and Ten Changes for Renewal.

The second part details precautions for ingesting elixirs and practicing visualization (Cunxiang). When taking immortal medicines, one must face their Benming direction (an auspicious orientation determined by birthdate). During the regimen, discussions of death or mourning are strictly prohibited, as such inauspicious talk damages the Shen (spirit) and nullifies the elixir’s effects. However, when consuming Chushen Wan (Primordial Spirit Pill) or the Golden Elixir (Jindan), the practitioner must face east.

Additionally, a nighttime cultivation technique is described: at midnight, remove the pillow, lie flat, relax the body, and regulate the breath. If discomfort arises, immediately rise to burn incense, sit cross-legged, close the eyes, and form the "Hugging the One" hand-seal (thumb pressing the base of the ring finger). Then visualize the body’s internal deities. If a white Qi the size of an egg appears before the eyes, the practice has taken effect. This method—performed every five days—belongs to the tradition of visualizing the Twenty-Four Body Deities (guardian spirits residing within the human form).

This passage primarily discusses Daoist cultivation methods for improving eyesight and practices like visualizing the sun and moon for health preservation and spiritual refinement.

Regarding methods to enhance vision: During the noon hour on a Gengwu day (within the traditional 60-day stem-branch cycle), one should collect east-flowing clear water and mix it with zhendan (Daoist elixir). After stirring according to specific instructions, this mixture is used to wash the eyes. Each morning while facing east, wash the eyes fourteen times—long-term practice yields better results. However, the author notes that if such methods prove ineffective, it may be due to not grasping their essential principles.

Key points about visualization practice: One should regularly visualize celestial bodies (imagining the sun in the left eye and the moon in the right); maintain the sound of one's master in the ears; coordinate breathing with seasonal rhythms (for instance, exhaling yellow turbid qi in spring while inhaling blue vital qi); visualize the Five Planets (Wood, Fire, Earth, Metal, Water) orbiting the body; when walking, imagine treading upon empty space; maintain constant awareness of longevity in daily life; minimize excessive laughter; and frequently contemplate one's own form. These constitute fundamental practices for Daoist cultivation.

The text concludes by stating these two teachings were transmitted by Immortal Pei and recorded by the Chief Clerk and his assistant. Altogether, thirty-seven methods concerning worship, health preservation, and daily cultivation are documented.

Special reminder: When passing through dangerous areas or temples housing spirits, if doubts arise in one's mind, particular attention must be paid to maintaining proper mindfulness.

This scripture describes a Daoist ritual for purifying the body and expelling malevolent influences, comprising the following key steps:

First, the practitioner must curl the tongue backward to touch the upper palate (known as "inward tongue curling") while swallowing saliva three times. Next, using the second and third fingers of the left hand, press thirty-six times on the depressions flanking the philtrum below the nose (this area has five esoteric names: Mountain Source, Ghost Well, Spirit Pool, Evil Root, and Soul Terrace). During the pressing, one must hold the breath while silently counting each repetition.

After completing the pressure points, perform seven teeth-knocking (kouchi) sequences, then cover the mouth and nose with the palm. At this stage, close the eyes to engage in inner vision (called "facing the eyes inward"), visualizing protective deities within the body. Simultaneously, silently recite an incantation (termed "subtle invocation"), summoning divine guardians like the Vermilion Bird soaring through heaven and fierce spirit-generals such as the Raging Beast and Charging Ox to suppress all malignant forces.

Following the incantation, knock the teeth three more times before opening the eyes and releasing the left hand. This complete ritual ensures that wherever the practitioner goes, ten thousand spirits will welcome and protect them, achieving both physical purification and spiritual safeguarding against harmful influences.

Note: The five terms like "Mountain Source" refer to specific acupoints below the nose, considered in Daoist practice as crucial junctions connecting with spiritual realms. Teeth-knocking (kouchi) is a common Neidan technique where dental vibrations awaken the body's internal deities.

This scripture records the esoteric incantations and ritual procedures of the Beidi (Northern Emperor) tradition in Daoism for exorcising malevolent spirits. It comprises two main sections:

The first part contains the "Spirit Root Celestial Hunt" incantation from the Dadong Zhenjing (Great Cavern True Scripture). Here, "spirit root" refers to the fundamental connection between the human body and the cosmos, while "Celestial Hunt" denotes the title of a divine beast from the heavenly realms. This chant summons divine guardians to repel evil entities, preventing them from violating the practitioner's vital Qi (energy).

The second section details the "Northern Emperor's Ghost-Slaying Method": First, the practitioner must knock their teeth together thirty-six times, then recite the thirty-six-line "Tianpeng Incantation." The chant invokes Marshal Tianpeng and the Ninefold Slayer of Youth—important generals from Fengdu (the Daoist underworld)—who wield sacred implements like the Imperial Bell and Mighty Sword while commanding three hundred thousand celestial soldiers to protect the adept. Each line of the incantation requires another tooth-knocking, totaling thirty-six repetitions.

The scripture specifies these chants are particularly effective against three types of ghosts: demonic ghosts, evil ghosts, and violent ghosts. Upon hearing the incantation, such entities are struck blind and destroyed. However, ordinary spirits of the deceased remain unaffected due to their different ocular constitution. This method is a secret transmission from the Northern Emperor, yet even lay practitioners may employ it in the mundane world.

There are no strict time restrictions for practice—whether day or night, whenever one senses spiritual harassment, the chant may be recited silently. References to the "Flame Emperor" denote the Civil Emperor, while "Four Luminaries" indicate various immortal lords, all deities who assist in vanquishing ghosts.

This passage explains a secret Daoist practice called the "Method for Concealing the Authentic" (Dengzhen Yinjue). The core teachings reveal:

This esoteric method enables practitioners to attain immortality (since human mortality is caused by harmful spirits, mastering this technique prevents death). It can be cultivated by anyone regardless of gender or age, with the essential requirement being knowledge of its incantation. When applied during illness, immediate recovery occurs (as driving away the haunting spirits naturally cures the disease).

The practice involves tapping the teeth thirty-six times while closing the eyes to visualize the Five Viscera (heart, liver, spleen, lungs, kidneys) and their corresponding Five Spirits (visceral deities). This activates righteous Qi to subdue evil energies, harnessing divine power to vanquish malignant ghosts.

Originally transmitted secretly from Fengdu (the Daoist underworld), this method must not be carelessly disclosed to those without proper cultivation. Though not the most profound scripture, it represents an superior exorcism technique. Many dismiss its apparent simplicity, leading to interrupted transmission—a regrettable loss.

The latter section describes Mount Luofeng (symbolizing the underworld): Located in the northern Gui position, this mountain contains six celestial palaces both upon its slopes and within its caverns, named respectively:

1. Zhoujue Yintian Palace (Palace of Terminating Yin)

2. Taisha Liangshi Zongtian Palace (Palace of Grand Execution)

3. Mingchen Naifan Wucheng Palace (Palace of Dawn's Forbearance)

4. Tianzhao Zuiqi Palace (Palace of Serene Illumination)

5. Zongling Qifei Palace (Palace of Ancestral Numinous Power)

6. Gansi Lianwan Lü Palace (Palace of Daring Judgment)

Each palace spans a thousand li, serving as abodes for spirits and deities. Mortals who know these six palace names become invulnerable to demonic harassment (since knowing the names corresponding to the underworld gates confers power over ghosts).

Before sleep, face north and softly recite the incantation three times (slightly偏向癸位, i.e., northeast of due north is also acceptable). After chanting, tap your teeth six times. The incantation reads:

"I am a disciple of the Supreme Lord Lao (Taishang Laojun), governing the realm of the Six Heavens' ghosts and spirits. The palaces of the Six Heavens all fall under my jurisdiction, though in truth, they are ruled by the Supreme Lord Lao. Knowing the names of these Six Heavens' palaces grants me immortality. Should any dare oppose me, the Supreme Lord Lao will annihilate them. The first palace is called the Palace of Zhoujue Yintian; moving eastward lies the second palace..." (The full incantation names all six palaces across 119 characters.) After reciting, tap your teeth six times, and you may then sleep (if this is your sole practice for the night; otherwise, proceed to other exercises).

This ritual wards off malevolent spirits and evil Qi. In the evening, one may first recite the Stone Bamboo Text (Shisi Wen), followed by the Hymn of Fengdu (Fenggong Song). The hymn describes:

"The Palace of Zhoujue Yintian towers into the clouds, its layered halls like flickering flames. Wuyang City is bathed in divine light, silently reflecting the Milky Way. The celestial gates align with the Danjing Star, veiled in swirling mist. The Qifei Palace connects to wondrous canopies, twisting and turning to suppress demons. The Six Heavens stretch across the northern path—this is where ghosts and spirits dwell."

The original hymn spanned over 20,000 characters; here, only the names of the Six Heavens' palaces are excerpted. Whispering it at night also repels ghosts (as the mere mention of palace names terrifies them. Note: Earlier sources name the third palace "Wucheng," while the hymn calls it "Wuyang"—likely both names are valid, not an error).

These two methods were transmitted by the Shangqing patriarch Yang Xi (Zhongjun). When walking at night, frequently tap your teeth—no strict count is required. Both "ghost-envoys" (messengers from Fengdu) and "evil spirits" (mountain demons) fear the sound of teeth-tapping, avoiding harm to practitioners. Combining this with mouth-rinsing, swallowing saliva, and incantations enhances its efficacy.

Regularly swallowing saliva and tapping the teeth can restore youthfulness. Tooth-tapping prevents the intrusion of external malevolent spirits and ghosts, ensuring the divine spirits (Shen) within the body remain steadfast; swallowing saliva allows harmonious Qi (vital energy) to fill the marrow, moistening the skin and thus preserving health and preventing aging.

This was an essential practice transmitted by the Immortal Official Zhongjun to the cultivator Yangjun. In the world, there are malicious spirits and ghosts that often take the form of women to tempt and test practitioners (these ancient spirits not only transform into women but also adapt their appearance according to a person’s desires). Beginner Daoists whose resolve is weak and who harbor improper thoughts are particularly susceptible to such dangers.

When encountering such situations, one must immediately hold their breath and visualize the Big Dipper (in Daoist belief, the stars of the Northern Dipper reside in the Hall of Light, or Mingtang Palace, within the upper Dantian). Maintaining a composed expression, focus intently on the other’s pupils—if the eyes appear turbid, it is a sign of a ghostly manifestation (a mirror can also be used for verification). Once confirmed, visualize the Big Dipper suspended before you or above your head to dispel the evil (while silently reciting divine incantations such as those of Tianmu or Tianpeng). If the pupils are clear and bright, it indicates a true immortal or Daoist practitioner (authentic cultivators, even if their appearance is unremarkable, possess lucid eyes and cast no shadow in sunlight).

Understanding this distinction allows one to properly revere true immortals, while failure to discern leads to failing the trial. Mistaking malevolent entities for genuine immortals also counts as a failed test (these two scenarios are the most difficult to differentiate; the second volume of Secrets for the Ascent to Perfection provides detailed explanations).

This was another essential method taught by the Immortal Official Peijun to the Chief Scribe. The six techniques above all serve to eliminate spirits and defend against ghostly trials.

The Inner Scripture of the Hall of Light records the "Heart-Opening, Delusion-Dispelling Talisman" (Fulu), created by Immortal Wangjun (this talisman is included in the sixth volume of the Illustrated Talismans and Instructions).

This scripture describes a Daoist practice of absorbing the essences of the sun and moon, belonging to the advanced methods transmitted by the Donghua Zhenren (Perfected Lord of Eastern Florescence). The practice differs between genders—men absorb the solar symbol (representation of the sun), while women absorb the lunar symbol (representation of the moon).

The method is as follows: At dawn, facing east, one draws the solar symbol (a circular red pattern with purple radiance) on blue paper using cinnabar. Holding the talisman with the left hand, the practitioner visualizes it as a crimson sphere of light, then "swallows" it into the heart while tapping the teeth nine times and swallowing saliva nine times. Women, on the other hand, draw the lunar symbol with yellow ink on blue paper and hold the talisman with the right hand. The scripture emphasizes that this must be performed in secret, unseen by others.

If specific auspicious days are unknown, one may practice on the 1st, 15th, and 27th days of each lunar month, five to six times monthly. Persisting for a full year yields visible results. This cultivation sharpens hearing and vision, illuminates the five viscera, refines the hun and po (ethereal and corporeal souls), and harmonizes the six bowels—an essential method for achieving longevity and immortality.

The scripture concludes with notes on drawing the talismans: The solar symbol may be rendered as either circular or square, as the ancient character for "sun" (日) originally depicted the sun's form. Both styles are permissible, with detailed instructions recorded in specialized talismanic diagrams and oral formulas.

This scripture records the internal cultivation method transmitted by the Great Void Perfected Being, the Red Lord of Southern Peak (a Daoist immortal). It primarily describes a practice to be performed at midnight on the 5th, 15th, 25th, and 29th days of each lunar month:

During cultivation, one should visualize the image of the sun within the heart, imagining it entering through the mouth to illuminate the entire inner world, merging one's own radiance with the sunlight. The specific method is: first visualize a crimson sun with purple radiance and nine beams of light suddenly entering through the mouth directly into the heart, making the internal and external realms transparently bright as one. Upon reaching a certain stage of attainment, practitioners will feel warmth in the heart region and experience the illumination of rosy light.

After completing the practice, recite the incantation: "The Great Brightness nurtures essence to refine the elixir within the heart; its radiance converges as divine truth comes seeking." Then swallow saliva nine times. The text specifically notes these four days as particularly auspicious, though the practice need not be strictly limited to these dates—it may be performed at midnight on other days as well.

Persistent practice over time (some versions mention five years, others fifteen) can lead to awakened wisdom, unobstructed energy channels throughout the body, a jade-like luminous complexion, and golden-hued skin. Ultimately, the Supreme Unity Deity (Taishang Laojun, the highest Daoist divinity) will dispatch an immortal chariot to welcome the practitioner for celestial ascension.

The scripture further mentions that in the Eastern Florescence Palace (a Daoist celestial realm), there exists a method of ingesting solar and lunar radiance still practiced by attained immortals. This involves visualizing a crimson sun the size of a copper coin within the heart, emitting nine beams of light.

This cultivation method originates from the Scripture of the Supreme's Dispelling of Obstructions, recorded by Yang Xi (an important figure in the Shangqing lineage). The text particularly emphasizes that during visualization, the sun does not enter from outside but manifests directly within the heart—though only coin-sized, its radiance is intensely powerful.

This passage describes a Daoist cultivation method called "Ingesting Solar Radiance" (furi mang). During practice, one visualizes purple solar rays (the sun's light) arising from the heart. These luminous beams ascend through the throat to the teeth but do not exit the mouth—instead, they circle back to enter the stomach. Throughout this process, the practitioner maintains closed lips with teeth gently touching while keeping the breath calm and even.

The cultivation requires clear visualization of the heart and stomach, allowing the radiance to circulate internally until all internal organs become suffused with light. Subsequently, one exhales, rinses the mouth, and swallows the gathered saliva (known as "jade nectar") thirty-nine times, imagining this fluid also takes on a purple hue. The practice is performed three times daily—at dawn, noon, and dusk—facing different directions (east, south, and west respectively), adopting a cross-legged sitting posture with eyes closed and breath regulated.

Consistent practice for one year can eliminate illnesses; five years will make the body radiant; after eighteen years, one attains the Dao, achieving the state of "casting no shadow under sunlight" while gaining immunity to malign qi and calamities. The text further mentions a complementary nighttime practice involving visualization of lunar essence (yuehua) stored in the Niwan Palace (the crown of the head), performed similarly to the solar method but in reclining posture during the hours of Xu (7-9 PM), Zi (11 PM-1 AM), and Chou (1-3 AM).

The essence of this cultivation lies in sustained visualization of solar and lunar radiance residing within the body—the sun stored in the heart, the moon in the crown. Through this internal contemplation, the practitioner harmonizes bodily energies with celestial luminaries, ultimately achieving disease prevention, longevity, and transcendence into sagehood.

This passage explains Daoist meditation practices involving visualization of solar and lunar radiance. It describes two primary visualization methods:

The first method focuses on visualizing the moon in the upper Dantian (Muddy Pellet Palace at the crown of the head). Practitioners imagine the moon emitting ten white rays of light (though the moon naturally appears yellow, it should be visualized as white during practice), each beam about one cun in diameter. These ten luminous pathways descend from the brain into the throat, with five rays emerging through the nostrils before re-entering the throat. The light doesn't exit through the teeth but circulates back into the stomach. The practitioner maintains closed lips with teeth lightly clenched, allowing the light to first fill the mouth with brightness before descending to the stomach. The practice concludes with thirty-nine cycles of exhalation, mouth rinsing, and saliva swallowing.

The second method involves visualizing the sun in the middle Dantian (heart region) while maintaining lunar visualization in the upper Dantian. This technique, transmitted by the Lady of the Southern Pole and recorded in the Scripture of Great Wisdom, was praised by the Lord of Western City as particularly accessible. Unlike other methods requiring incantations or physical observation of celestial bodies, this approach offers simplicity and sustainability in daily practice.

These visualization practices serve multiple purposes: they eliminate the Three Corpses (malevolent spirits believed to inhabit the human body in Daoist cosmology), cure various illnesses, ward off evil influences, and refine the ethereal and corporeal souls. When consistently practiced, the internal illumination of solar and lunar light leaves no hiding place for malignant spirits. Master Qingjun was a notable adept of these methods.

The text concludes by noting these techniques may be combined with the ingestion of solar and lunar essences as described in the Precious Scripture, with the integrated practice yielding superior results.

This scripture elucidates the Daoist practice of "cultivating the Three Hun Souls," presented in two main sections.

The first section outlines foundational principles. Practitioners should engage in seated meditation and breath absorption (fuqi) morning and evening in a quiet chamber, performing the "Essence Radiance Method" (a practice for absorbing solar and lunar essences) during the transition between sun and moon. The text particularly emphasizes gradual progression—beginners should start modestly without seeking rapid advancement, slowly increasing intensity. The path of cultivation values consistent, systematic practice over accumulating numerous techniques. Human life passes swiftly; missing this opportunity for cultivation means enduring countless rebirths, thus one must practice with courageous diligence.

The second section details the "Method of Absorbing the Three Qi Energies": Each dawn while facing the sun (or visualizing it during cloudy days), close your eyes and visualize azure, white, and crimson qi strands descending like fine threads from the solar direction in the east, arranged sequentially (azure on the left), entering the mouth simultaneously like wheat awns. Each inhalation and swallow counts as one cycle, repeating ninety times until satiety is felt. During swallowing, guide the qi to circulate through the five viscera and six bowels, gradually slowing the rhythm to conclude. After ten years of sustained practice, three-colored qi will naturally surge from the crown of the head. This "Inner Vision Method of Great Simplicity" (one of the Shangqing lineage's practices) was transmitted by High Lord Yuan (a Shangqing patriarch). Daily practice yields cumulative effects—simple in method yet profoundly effective. The text notes that "Xu Hou" (likely referring to the immortal Xu Xun or another adept) mastered this method.

References to "Lord Yang" and "Chief Clerk Yuan" denote important figures in contemporaneous Daoist communities, while "Supervisor Fan of Tongchu" may have recorded or transmitted this method. The notation "Recorded by Yang" at the end indicates this teaching's provenance from a Daoist master surnamed Yang.

This passage describes a Daoist cultivation method known as "Fog Ingestion Technique" (服雾法), transmitted by the Jade Consort of Eastern Florescence (东华玉妃) to the female adept Zhang Weizi of Hanzhen Terrace. The practice should be performed in a quiet chamber at dawn, either seated or reclining.

The method proceeds as follows: First, close the eyes and practice inner vision (neishi), visualizing the distinct forms and colors of the five viscera. Then exhale twenty-four times through the mouth while slightly opening the eyes, allowing the five-colored Qi (青、赤、黄、白、黑 - corresponding to the Five Phases) to emanate from the internal organs. At this stage, one observes these multicolored energies intertwining around the face. Next, swallow these vapors fifty times while simultaneously ingesting oral fluids (jin ye) sixty times.

Following this, recite an incantation that roughly translates: "Resplendent auroras radiate, numinous mists circulate, five-colored Qi flows within, divine breath opens the way, essence of metals and minerals manifests, purple vapors fill the void." Through this practice, one refines the physical form, preserves the true self, and facilitates the differentiation and fusion of the Five Numinous Qi (五灵之气), ultimately enabling cloud-riding ascension. After the incantation, complete the practice by clicking the teeth (kouchi) seven times and swallowing fluids seven times.

The text clarifies this method belongs to the "Great Simplicity" (太素) tradition, serving as auxiliary cultivation rather than primary practice. Immortal Lord Yang (杨中君) notes in commentary that when Practitioner Fan employed this method, he only achieved the level of a supervisor (监者), suggesting limited efficacy for certain practitioners.

This passage documents two esoteric Daoist cultivation methods focused on breath visualization and energy absorption.

The first method is called "Fog Absorption Technique": Practitioners must first exhale twenty-four internal Qi energies, allowing them to blend with external mist before inhaling this combined breath. Consistent practice is said to enable one to ride clouds and mist, eventually achieving a state where the body merges with the vaporous Qi. This method was transmitted by the immortal Zhongjun to Yang Xi, who is likely the Shangqing (Highest Clarity) patriarch Yang Xi.

The second method is the "Mysterious White Technique" (also known as the Inner Method of Mysterious White in the Embryonic Essence and Mid-Region Scenery): During practice, one visualizes three vital Qi energies in key bodily regions—black Qi at the crown's Muddy Pellet Palace (upper Dantian), white Qi at the heart (middle Dantian), and yellow Qi at the navel (lower Dantian). These three energies gradually expand to envelop the entire body before transforming into flames that encircle the practitioner, purifying both inner and outer forms. The practice must be sustained from dawn until noon while maintaining deep stillness. It concludes with absorbing Qi one hundred and twenty times.

The scripture emphasizes that this cultivation leads to immortality and protection from calamities. The phrase "know the white but keep to the black," originally from the Daode Jing, here refers to harmonizing Yin-Yang energies within the body to ward off malevolent influences. Practitioners must strictly abstain from meat from domesticated animals and the "Five Pungents" (stimulating foods like onions, garlic, and leeks).

Note: The crown, heart, and navel correspond to the Daoist "Three Dantians" theory—vital centers where Jing (essence), Qi (vital energy), and Shen (spirit) converge. Visualization (cunxiang) is a core Daoist practice, directing internal energy through focused intention.

The Secrets for Ascent to Perfection primarily discusses two cultivation methods: Concentrated Meditation Guarding the One (Cunsi Shouyi) and the Mysterious White Technique (Xuanbai zhi shu), along with their related prohibitions and essential points.

When practicing Concentrated Meditation Guarding the One, practitioners must pay special attention to dwelling in solitude and maintaining purity, with absolute abstinence from sexual activity being crucial—otherwise it may endanger one's life. This method resembles the practice of Guarding the One but is more concise and direct. Its prohibitions are stricter than ordinary Guarding the One practices; while the latter only requires moderation in sexual activity, this method demands complete abstinence. During cultivation, one first visualizes internal Qi the size of a small bean gradually expanding until it reaches the heavens. Three Qi currents intertwine at the throat, circulate throughout the body, and eventually merge into a mass of primordial chaos. At this stage, True Fire (Zhenhuo) emerges within the body as the three smoke-like Qi currents turn inward, merging with the physical form to refine the entire body, illuminating and purifying all internal organs. Though this is an important cultivation method, it only leads to longevity without death, not full transcendence. Persisting in this practice for thirty years grants supernatural abilities like invisibility and traveling five hundred li in a day. However, this method represents a relatively elementary level suitable for practitioners with shallow foundations.

The Mysterious White Technique requires accompanying scripture recitation and originates from the ancient methods of the Great Clarity (Taiqing) tradition, an important Daoist school. Practitioners should face the sun when it rises two zhang high (about 6 meters), exhale turbid Qi from the body, and inhale Solar Essence (Rijing) through the nose until sneezing occurs—a sign of unobstructed Qi flow. This technique replenishes vital essence (Jing) and reverses aging, serving as a crucial longevity method. A similar variation involves crossing hands over shoulders (left hand above) when the sun rises three zhang high, aligning the solar disc with the heart center to nourish the spirit (Shen).

The Perfected of Preserved Life (Baoming Zhenren, a Daoist immortal) particularly emphasizes that these practices must be performed at auspicious times, employing specific breathing techniques and postures to channel celestial and terrestrial essences, thereby achieving life-nourishing and longevity-enhancing effects.

This passage describes a cultivation method transmitted by the Daoist immortal Pei Jun to officials known as the Chief Secretary (长史) and Attendant Officer (掾), recorded in the Dengzhen Yinjue (Secret Instructions for the Ascent to Perfection). It focuses on the practice of cunxiang (visualization) involving sunlight.

The method is practiced as follows: Each day, sit quietly facing the sun while concentrating your intention on the heart region. If you feel a gentle warmth in the cardiac area, this indicates successful practice—a sign that solar essence has entered your body. Even if no warmth is initially perceived, persistent practice will yield results.

The text particularly emphasizes how the human heart-mind is easily disturbed by unwholesome thoughts that lead one astray from the Dao. Thus, the immortal transmitted this method. Regardless of a practitioner's current mental state, visualizing sunlight can purify the heart-mind. This practice aligns with the concept of "sunlight entering the heart" and represents an advanced Daoist technique combining fuqi (breath cultivation) with cunxiang (spiritual visualization).

This teaching forms one of fifty-two secret cultivation methods recorded in the middle scroll of Dengzhen Yinjue. Alongside practices like ingesting elixirs, daoyin (guiding and stretching) exercises, and visualizing clouds and mist, it constitutes an important part of the Shangqing (Highest Clarity) tradition's cultivation techniques.

The third section of the lower scroll of Dengzhen Yinjue (Secret Instructions for Ascent to Perfection) records the specific methods for reciting the Huangting Jing (Scripture of the Yellow Court). Here, it describes the ritual prostration from the Sanjiu Suyu Yujing Zhenjue (True Formula of the Jade Essence in Threefold Nine Plain Words), an advanced cultivation formula divided into superior, middle, and inferior grades.

When reciting the Donghua Yupian Huangting Neijing Jing (Jade Scroll of Eastern Florescence: Inner Landscape Scripture of the Yellow Court), one must recite it ten times and perform four prostrations. The detailed procedure is as follows: First, face east to pay homage to the Great Emperor of Purple Dawn (Taidi Zichen Jun, a revered Daoist deity governing the eastern immortal mountains), then turn north to venerate the Supreme (Taishang, referring to the highest deities like Yuanshi Tianzun, as the Shangqing celestial realm is located in the north).

Regarding the direction of prostration: According to Daoist scriptures, the Great Emperor resides on the Rutheng Mountain southeast of Penglai, the immortal mountain in the east. Practitioners should face directly east when paying homage, as the Fusang Divine Tree stands southeast of the Tang Valley, and the Jinling (referring to the practitioner's location) aligns slightly southeast of true east. However, it is worth noting that the title "Great Emperor of Purple Dawn" differs from the records in the Yulu (Jade Register) classics.

After completing the ten recitations, one must again bow to the Great Emperor, then kneel with closed eyes and offer the following invocation: "Disciple so-and-so (referring to oneself as 'minor supplicant') reverently recites the golden book and jade scripture (the Donghua Yupian is called the 'jade scroll,' but in the invocation, it is referred to as the 'golden book and jade scripture')."

This passage particularly emphasizes three points: 1. The order of prostration is from east to north, progressing from lighter to more solemn; 2. The directions must be precise—east is the abode of the Great Emperor, while north leads to the Shangqing celestial realm; 3. The number of recitations and prostrations follows strict regulations. These details reflect the meticulousness of Daoist ritual practices in cultivation.

This passage describes a ritual practice in Daoist cultivation, but contains numerous criticisms and doubts.

After reciting the scriptures ten times, the practitioner requests to ascend on a dragon chariot (龙軿, longping, refers to the divine dragon-drawn vehicle of immortals). However, the commentary points out that the original scripture requires reciting the text ten thousand times to achieve the ability to perceive the internal organs—seeking celestial flight after only ten recitations violates the essence of cultivation.

The text mentions celestial deities descending, commanding the Six Ding (六丁, liuding, Daoist guardian generals), the ascension of seven generations of ancestors, and entry into the Shangqing (上清, Highest Clarity) celestial realm. Yet the commentary refutes this, stating that the Huangting Jing (黄庭经, Yellow Court Scripture) is a method for harmonizing the five organs and refining the hun and po souls—it is not a rite for ancestral salvation. Moreover, cultivating the Huangting Jing can at best lead to immortality, not immediate ascension to the Shangqing Heaven. Additionally, using "I" in self-reference does not conform to proper Daoist prayer etiquette.

The specific ritual steps include: closing the eyes, swallowing saliva ten times, tapping the teeth nine times, then kneeling and praying facing north. The prayer states, "The Supreme and Most True Sovereign Emperor enables me to soar into the void." Yet the commentary notes that such phrasing and requests do not align with orthodox Daoist prayer conventions.

The text then mentions purifying oneself through fasting, bathing the body and mind, and reciting the Golden Book (金书, jinshu, referring to the Huangting Jing). However, the commentary again criticizes the use of alternate names like "Qin Xin" (琴心, "Lute Heart") and "Fusang" (榑桑) for the scripture, deeming the phrasing in both prayers insufficiently rigorous. The passage also expresses the wish for "the dispersal of the Seven Mysteries (七玄, qixuan) and an audience with the Celestial Emperor." The commentary questions this: according to orthodox standards, one must recite the Dadong Zhenjing (大洞真经, Great Cavern Scripture) ten thousand times to elevate seven generations of ancestors to the rank of celestial officials in the Nine Palaces—how could reciting the Huangting Jing merely ten times justify seeking an audience with the Celestial Emperor? This is clearly excessive.

Finally, the prayer asks for longevity and enrollment in the immortal registers. The commentary highlights the contradiction: first, the practitioner seeks ascension to immortality, then requests extended life—does this mean descending from a high-ranking immortal back to an earthly immortal? The ritual concludes again with closing the eyes, tapping teeth nine times, and swallowing saliva ten times, but the commentary criticizes the reversed sequence of movements. Though the methods are the same, the execution is irregular, likely due to arbitrary modifications by later scholars.

This passage from the Secret Essentials for Ascending to Perfection discusses the method of visualizing the body deities while practicing the Inner Scripture of the Yellow Court, while also addressing the identification of apocryphal texts. The general meaning is:

The Perfected Lord of Purity and Emptiness (a Daoist immortal) states: When cultivating the Inner Scripture of the Yellow Court, one should practice according to the method of the Imperial Lord Filling the Spirits and Blending with Mysterious Perfection. However, the so-called "Imperial Lord Filling the Spirits" mentioned here is actually content copied from the apocryphal Scripture of Purple Radiance and Flaming Light, even duplicating the descriptions of the deities' appearances. The reason for recording it here is the concern that later practitioners might encounter these false methods elsewhere and mistake them for genuine techniques, hence this explicit clarification of their fallacy.

The specific cultivation method is as follows: After reciting the scripture and completing the ritual prostrations, one should sit upright facing east, close the eyes, and visualize the forms of the deities residing in various parts of the body. Each body deity has a specific name and measured dimensions (for example, the hair deity is called "Luxuriant Blossom" with the style name "Great Origin," about 2.1 inches tall; the brain deity is called "Essence Root" with the style name "Muddy Pellet," 1.2 inches tall, etc.). One should silently recite their names while visualizing their forms returning to their proper positions. Without practicing in this manner, even reciting the scripture ten thousand times won't cause the true deities to reside within the body—instead, it will deplete one's primordial Qi (vital energy) and provide no benefit for prolonging life.

Before visualization, one should first sit peacefully with closed eyes and knock the teeth thirty-six times (a common preparatory practice in Daoist cultivation). However, the text specifically notes that this method of tooth-knocking and deity visualization isn't recorded in authentic scriptures, implying it might be a later addition.

Note: The "Yellow Court" (Huangting) mentioned refers to key areas for internal cultivation in the human body. "Visualizing the deities" (Cunshen) is an important Daoist practice that involves refining Jing (essence), Qi (vital energy), and Shen (spirit) through contemplation of the deities' forms within the body.

This scripture describes the specific method of "cun shen" (visualizing internal deities) in Daoist cultivation. It explains how each part of the human body corresponds to particular deities, and practitioners must visualize these deities' forms, attire, and symbolic measurements.

First are the seven facial deities:

• The ear deity is named "You Tian," appearing as an infant dressed in purple robes with a flying gauze skirt, measuring 2.5 cun in height
• The tongue deity is named "Zheng Lun," measuring 7 cun
• The teeth deity is named "Luo Gan," measuring 1.5 cun

Next are the deities of the five viscera and six bowels:

• The heart deity is named "Dan Yuan," with the courtesy name Shou Ling, standing 9 cun tall, wearing crimson brocade robes with a flying skirt
• The lung deity is named "Hao Hua," with the courtesy name Xu Cheng, standing 8 cun tall, dressed in white brocade robes with a yellow sash
• The liver deity is named "Long Yan," with the courtesy name Han Ming, standing 7 cun tall, wearing azure brocade capes
• The kidney deity is named "Xuan Ming," with the courtesy name Yu Ying, standing 3.6 cun tall, dressed in dark blue robes
• The spleen deity is named "Chang Zai," with the courtesy name Hun Ting, standing 7.3 cun tall, wearing yellow brocade robes
• The gallbladder deity is named "Long Yao," with the courtesy name Wei Ming (specific measurements not recorded)

During practice, one must first visualize these deities' forms, then knock the teeth twenty times and swallow Qi twelve times while reciting an invocation: "Ling yuan san qi jie qi cheng shen..." This incantation essentially petitions the deities for protection and assistance in elevating the practitioner's spiritual state.

It's important to note that the numerical measurements mentioned aren't literal dimensions but symbolic figures used during cultivation. Different Daoist schools may have slight variations in describing these deities, but the core practice remains using internal deity visualization as a means for nurturing life and spiritual refinement.

This passage describes the Daoist meditation practice of visualizing deities within the body. Practitioners are instructed to imagine themselves wearing a nine-colored brocade robe measuring three cun and six fen in length, along with a green patterned skirt (these garments are named according to the original scripture). Regarding the dimensions of the internal deities, the text follows the Zhongjing (Middle View) school's method, but intentionally shortens the gallbladder deity by one fen and the liver deity by one cun, likely to distinguish it from other lineages.

It mentions that the six fu's (hollow organs) true deities reside within the five zang (solid organs) and their respective palaces (though only the gallbladder deity is actually described here, with the other five fu deities unrecorded). These deities appear as infants with rosy, childlike complexions. During meditation, one must vividly visualize these deities arranged orderly within the body (while the Huangting Jing [Yellow Court Scripture] states all deities dwell within the heart, this text instructs practitioners to visualize them distributed throughout).

The specific practice involves: first knocking the teeth twenty-four times, swallowing qi twelve times, then reciting an incantation. The incantation's essence conveys that the true deities of the five zang and six fu gather at the Crimson Palace (heart chamber), where the Red Child (heart deity) in the Golden Chamber faces the four directional gates. Within the secluded chambers and mysterious palaces, the divine hall operates the pivots of life. These deities blend and transform, generating refined qi that stabilizes the dantian (energy center), shining like the sun and moon, ultimately enabling union with the eight luminosities (eight internal visions) for celestial ascension.

The Perfected Lord of Purple Tenuity remarks: "In ancient times, Meng Guang recited the Huangting Jing and cultivated this method for eighteen years until the Huangting Perfected One descended" (though historical records show no immortal named Meng Guang—only the Han dynasty scholar Liang Hong had a wife by that name). When recitations reach ten thousand repetitions, the Jade Maiden of Yellow Blossoms will appear to reveal essential techniques. This account particularly emphasizes that high-level deities like the Huangting Perfected One rarely manifest, urging contemporary practitioners to prioritize precepts, as these mystical methods demand utmost reverence and caution.

This scripture primarily discusses two aspects: the method of spirit preservation (cunshen) cultivation and the transmission lineage of stillness-entering (rujing) rituals.

Regarding spirit preservation cultivation, the text emphasizes that practitioners should maintain constant visualization of the divine spirits within their bodies, not just during scripture recitation. However, the author later questions this method, suggesting the extant version might be a later forgery with shallow and forced language that could mislead students. The author states that if anyone can produce an authentic version for comparison, and if the method proves genuine, he would willingly refrain from discussing Daoist practice for the rest of his life.

Concerning the stillness-entering ritual, these were oral instructions transmitted by the Orthodox Unity (Zhengyi) Perfected Being (Zhang Daoling, the Celestial Master/Tianshi) to the Lady of Southern Peak. At that time, the Lady was already studying the Cavern Scriptures (Dongjing) and practicing various sublime methods. The Celestial Master specifically taught her these common folk techniques of the Great Clarity (Taiqing) tradition, possibly because she had previously served as a libationer (jijiu, a Daoist clerical position). The author raises a question: since the Lady no longer held this position, why transmit these methods? The speculation is that the Celestial Master intended to standardize practices for Orthodox Unity officials through these fundamental techniques, as lower-ranking positions couldn't directly receive advanced teachings. The scripture stresses that every word from a Perfected Being contains profound meaning requiring careful discernment.

The section on stillness-entering doesn't actually detail specific methods, only mentioning that one should perform the ritual before morning and evening worship, petitionary prostrations, memorial submissions, or healing practices. Lady Yiqian once said such practice should occur at dawn and dusk. This passage implies stillness-entering serves as essential preparation for other religious activities.

When entering the meditation chamber for practice, one should first gaze upon the incense burner while silently reciting invocations in the heart (Lady Nanzhen once taught that holding one's breath during ritual bows can awe malevolent spirits, enabling communication with the Divine Messengers and the True Lords of Dragon-Tiger, though this requires prolonged dedicated practice). The specific method is: upon entering, immediately hold one's breath while visualizing, offer prayers to the incense burner while burning incense, then release the breath; subsequently, hold breath again to bow toward the four directions, exchanging breath after each directional bow.

Footwork when entering the meditation chamber requires attention: step in first with the right foot, then follow with the left to align both feet before proceeding normally (this ensures petitions reach the celestial realm unimpeded. This rule applies not only to east-facing chambers but all sacred spaces for divine communication, as esoteric practices emphasize leading with the right foot). Additionally, never look back while burning incense, lest one disrupts the true Qi (Zhenqi) and attracts malevolent forces (after entering the chamber, turning one's head backward is prohibited, though facing outward by turning the body fully is permissible).

Regarding practice timing: dawn and dusk are optimal for entering meditation (without needing direct sunlight observation, focusing instead on perceiving the shift between heaven-earth Yin-Yang). For important petitions, midnight is most effective (as divine mysteries unfold when true immortals descend during the deep night).

Note: The "Two Dawns Method" mentioned refers to morning-evening ritual protocols requiring completion of dawn meditation first. When Lady Nanzhen transmitted this method in Xiuwu County, she likely referenced ancient practices circulating in Hanzhong region (recorded on grain paper as "Hanzhong Chamber-Entry Dawn Meditation Method"). Initiated practitioners may adopt it directly; long-term fasting adepts cultivating Dao (Dao) with diligence may substitute sincere mental devotion for physical bows when mobility is restricted.

When entering the meditation chamber for practice, observe these rules: As you exit the chamber doorway, never look back. Looking back would violate the True Light (the divine radiance perceived during cultivation) and demonstrate insincerity. Whether entering or leaving the chamber, refrain from turning your gaze backward. Additionally, once inside, do not call out to those outside nor let your mind wander to other matters. Always rinse your mouth both before entering and after exiting. These regulations reflect the strict surveillance of the chamber's divine spirits—even minor violations may not only prevent spiritual resonance but could invite misfortune.

Now follows the detailed procedure for entering the meditation chamber: First wash your hands, adjust your attire and headdress, comb your hair, and ensure your robes and shoes are neatly arranged. Hold the ceremonial tablet (used here as a ritual implement, originally an official's court tablet) with both hands—never wrap it in paper. Upon reaching the chamber entrance, rinse your mouth three times, then hold your breath. Step across the threshold with your right foot first, followed by your left. Once inside, stand still, calm your mind, close your eyes, and begin visualization (a Daoist practice of concentrated divine contemplation). At this moment, visualize the Orthodox Unity (Zhengyi) merit officials and four attendant deities standing guard inside—the Dragon Lord on your left, the Tiger Lord on your right, with two incense-bearing attendants beside the censer and the Jade Maidens of Serenity positioned near the altar.

Only after clearly visualizing these divine presences may you resume breathing, open your eyes to gaze at the incense burner, and silently recite this invocation: "With reverence I summon the Supreme Mysterious Primordial Five Numinous Elder Lords, the Merit Officials, the Left and Right Dragon-Tiger Lords, the Incense-Bearing Attendants, and the Three Qi (vital energies) True Deities (add the Scripture-Serving Jade Youths and Maidens if performing the Double Audience ritual). Swiftly report to the Three Heavens' Supreme Mysterious Primordial Dao Lord in the Shangqing Palace: Your disciple [name] now burns incense to enter meditation and pay homage. I practice the Eastern Florescence (Donghua) secret methods (Shangqing school cultivation techniques), having entered meditation ninety days before my Destiny Day (astrologically significant birth-related date) at dawn to worship the Great Micro Heavenly Emperor Lord, and again 182 days before my birthday at midnight to venerate the Supreme High Sage Lord, beseeching the Eight Directions' righteous energies to permeate my being. May this petition swiftly reach celestial hearing."

After completing the invocation, begin the incense offering ritual. Step forward to the censer leading with your right foot, follow with your left, and use your left hand to gather and burn generous pinches of incense three times. For the Double Audience ritual, first bow to the meditation chamber and perform the incense offering within it.

This passage describes the procedures and precautions for the "Morning Purification" (Chaozing) ritual in Daoist practice. Here is the modern interpretation:

When performing the Morning Purification ritual, adjust the steps according to specific circumstances as previously noted in red annotations. After completing the incense offering, temporarily withdraw. When beginning the ceremonial bows, first step back with the right foot, turn left, hold the breath (Biqi) to concentrate the spirit (Ningshen), then kneel to bow. The first bow is called "Bowing in Purification" (Baijing), typically performed facing east. Since one already faces west when entering the purification chamber, no special westward orientation is required. Place a square table at the center of the chamber with one incense burner and one incense box.

If illness necessitates incense offerings in all four directions, arrange four burners with invocations placed at each side (without touching the walls), then return to the center for sequential prayers. Upon entry, first offer a unified invocation facing west inside the doorway, then proceed to the center to complete the four-direction incense offerings, concluding with another westward invocation. This method cannot be used in south-facing scripture halls, as they lack protective deities like Gongcao (Celestial Messengers) or Dragon-Tiger spirits, housing only scripture-attending Jade Maidens and Immortal Youths. For paying homage to the Supreme Venerable Sovereign (Taishang) or Grand Simplicity (Taisu) deities, rituals may be conducted directly in the scripture hall.

After completing morning and evening purification, return before the scriptures to offer incense again, praying for longevity and other aspirations. Other practices—such as submitting petitions to the Celestial Emperor, requesting divine healing, or dispelling misfortunes—are all performed in the purification chamber. Conclude the bows with three self-strikings (a Daoist salutation), then kneel to place the ceremonial tablet (Hu) forward, strike twice with both hands, retrieve the tablet, and verbally report your name. This protocol applies to all orientations.

Next, reverently petition the Three Masters—Celestial Master (Tianshi Zhang Daoling), Female Master (his wife), and Successor Master (his son)—along with their subordinate divine officials. Seek nourishment from the Three Qi (Sanqi) of Orthodox Unity (Zhengyi) to illuminate the Five Viscera, unblock the Six Bowels, dissolve calamities from all directions, and absolve karmic debts from seven lifetimes, ultimately attaining longevity and ascension. Conclude with final bows. Before the Han dynasty, other Celestial Masters likely existed, typically grouped in threes including one female, though not necessarily familial. Orthodox Unity Qi (Zhengyi Zhiqi) takes the Masters as its root, hence they are venerated first before facing north. The initial bow with self-striking seeks divine compassion, while the subsequent bow expresses gratitude. The sequence of bows in various rituals carries specific symbolic meanings.

This passage describes a sequence of ritual prostrations in Daoist liturgy, comprising worship ceremonies oriented toward three directions along with their corresponding invocations.

First, facing north, the practitioner performs the double-prostration rite (zaibai), kneels three times, and recites the prayer: "With utmost reverence, I petition the Supreme Northern Dao Lord (a revered deity in Daoism). Though born of mortal flesh, I beseech the absolution of accumulated transgressions from my seven ancestral generations and my own being—particularly those hidden offenses against the Three Officials (Tianguan, Diguan, Shuiguan). May blessings descend, calamities disperse, and malevolent forces dare not approach. May the Jade Maidens of immortality descend to bestow the gift of eternal life."

Next, turning eastward, the practitioner repeats the double-prostration and threefold kneeling, now addressing the exalted deities of the Taiqing celestial realm (one of the Three Pure Ones' paradises): "To the Most High Lord Lao (Taishang Laojun), the Celestial Emperor Lords, and other divine beings, I pray for the awakening of wisdom, the alchemical elixir to dispel misfortunes, and the attainment of an immortal body. May I also receive worldly success and household tranquility." The text emphasizes that these deities govern human fortunes and are essential recipients of worship.

Finally, facing south with identical prostrations, the supplication continues: "May my name be inscribed in the registers of immortality, receiving the promise of eternal life. Let the Lord of Myriad Blessings (a wealth deity) bestow treasures from the four directions and grain from the eight quarters, that my virtuous deeds may reach fulfillment and all affairs prosper." An annotation clarifies that the term "eternal life" (changsheng) originally appeared as "endurance" (jiu) in early texts, later amended to "life" (sheng), though authentic versions should retain the meaning of "perpetual endurance."

[Note: Parentheses indicate original scripture annotations explaining hierarchical distinctions—the northern orientation holds supreme dignity, the eastern secondary status, and the southern relatively lower position. The Lord of Myriad Blessings belongs to the subordinate class of wealth deities. The complete ceremony encompasses thirty-six prostration methods, of which only these foundational elements are recorded here.]

This passage details specific Daoist ritual practices and prayer contents from the Dengzhen Yinjue (Secret Instructions for the Ascent to Perfection), focusing on ceremonies for invoking blessings and dispelling misfortunes.

The scripture mentions twenty-eight "Supreme Blessing Officials" (Wushang Wanfu Li) and one hundred twenty officers who govern wealth and provisions from the Five Directions—including gold, silver, cloth, silk, and grains. Sincere supplication to them brings immediate fulfillment. Additionally, five "Lords of Myriad Blessings" (Wanfu Jun) lead another one hundred twenty officers specialized in exorcising malignant Qi (energy), subduing spirits, transforming death-energies into vitality, and converting calamities into fortune.

During rituals, practitioners should kowtow to the four directions while voicing petitions. In urgent situations or illness, one must remove headgear and weep during prostrations, though daily morning/evening rites omit this intensity. The procedure involves: completing kowtows to one direction while verbalizing requests, then repeating toward the remaining three directions. Finally, facing east, incense is burned while softly inviting deities to resolve current tribulations.

Specific protocols govern entering/exiting meditation chambers (jing shi): Before departing, face the incense burner and silently recite invocations summoning the "Incense Official Messengers" (Xiangguan Shizhe) and "Dragon-Tiger Guardians" (Longhu Jun) to bless the chamber with auspicious signs, endow practitioners with longevity-bestowing Qi, and grant household prosperity. Hermits in mountain retreats substitute "mountain dwelling" for "household." One also petitions the guardian goddess "Four Directions Merit Maidens" (Simian Gongnü) and scripture-protecting "Jade Maidens" (Yünü) to accompany them, ensuring prayers reach supreme deities—including the Jade Emperor (Yudi), Great Tenuity Emperor Daojun (Taiwei Tiandi Daojun), and Jade Dawn Daojun (Yuchen Daojun).

When exiting, rinse the mouth, step out left foot first without looking back. Supplementary prayers for emergencies may follow later. These minutiae reflect Daoism's rigorous standards for bodily purity and ritual precision.

This scripture primarily discusses the Daoist cultivation practices of morning worship rituals and the method of submitting petitions (zhang) to deities.

The worship ritual section describes prayers offered in four directions: to the east for longevity and healing from illness; to the north for absolution of sins and dispelling misfortunes; to the west for success in spiritual cultivation and physical health; and to the south for life extension and financial prosperity. Each direction involves beseeching specific deities (such as the Venerable Lords, Supreme Mysterious First Lord, Celestial Masters [Tianshi], and Lords of Dao-De) for different blessings. This four-directional worship method aligns with the cultivation practices of the Zimen school.

The petition section details writing protocols for two special circumstances: when sudden illness or disaster strikes, one must use cinnabar-red ink to write petitions in a specific format beginning with "The Great Purity Mysterious Capital Orthodox Unity [Zhengyi] Qi-Balancing Celestial Master of such-and-such parish, Qi libationer minister so-and-so..."—such documents receive priority handling by celestial officials. For exorcising malevolent spirits, the presiding priest's name must be clearly written in cinnabar. These special petitions function like urgent documents in the human world, receiving expedited processing.

The text mentions "seed people" (zhongmin) referring to those destined for Daoist immortality, "livelihood management" (zhisheng) meaning worldly sustenance, and "libationer" (jijiu) denoting the ritual officiant position in Daoism. The entire ceremony exemplifies Daoist methods of communicating with deities through specific rituals to dispel calamities and achieve spiritual realization.

This passage explains the Daoist practice of submitting petitions (zhang) to deities for curing demonic afflictions and ghostly disturbances. Different colored papers and corresponding deities are employed depending on the specific situation:

When encountering lascivious evil qi or temple hauntings, one should use blue paper to submit petitions, invoking deities like Lord Pingtian to eliminate the disturbances. For "ghost sickness" caused by ancestral grave disturbances or vengeful spirits (known as zhuqi guibing), one must write an exorcism petition summoning deities such as Lord Sihugaocang. After completing the petition, the document should be crushed together with two fen (approximately one liang) of cinnabar, mixed with honey to form small medicinal pills. These are to be consumed in one dose while kneeling and facing north at dawn—a method said to revive even the moribund. The medicine preparation must be conducted in secrecy to stabilize the patient's shen (spirit) and prevent further evil qi intrusion.

Particular attention must be paid to ritual implements: the brush, ink, and inkstone used for petition-writing must be exclusively reserved for this purpose, never mingled with ordinary stationery. When grinding ink, one must rotate the inkstick leftward forty-nine times (symbolizing celestial movements), repeating this process with thick ink another forty-nine times (following the "Great Expansion" numerological principle from the Zhouyi). Only through such meticulous observance can communion with the divine be achieved. These details exemplify the profound significance of numerology and spatial orientation in Daoist ritual practice.

Daoist cultivation demands meticulous attention to detail, where every action follows specific protocols that must not be treated casually. When writing memorial petitions (formal documents addressed to celestial beings), one must face north while burning incense, using specially consecrated paper, brushes, and writing desks—all implements must remain ritually pure. The scribe must fasten robes properly, sit upright, and write with care, ensuring uniform ink density throughout.

Most memorial texts circulating today lack proper standardization, often arbitrarily modified by common ritual masters (Jijiu, Daoist clergy) and thus unreliable as models. Authentic practice requires following the Thousand Two Hundred Officials Liturgy (Qian Er Bai Guan Yi), selecting petitions from twenty-four specific celestial officials according to the matter at hand. The memorial must first clarify the illness's root cause, confess transgressions, then petition the officials for deliverance. Any promised offerings—whether gold/silver tokens, blue ceremonial paper, or ritual oils—must specify exact quantities and corresponding divine functionaries by name, leaving no ambiguity.

Offerings should be presented immediately after the petition is fulfilled, divided in three portions: one for the Celestial Master (Zhang Daoling), one for mountain-dwelling practitioners, and one for temple maintenance—none may be privately appropriated. The Three Officials (Heavenly, Earthly, and Water Officials) oversee this strictly—this is no trivial matter.

According to immortal teachings, domestic misfortunes—illness, deaths, calamities, ominous dreams, or financial loss—often stem most urgently from ancestral tomb disturbances (zhongsong grave litigation). Left unresolved, such misfortunes perpetuate endlessly. Immortal Official Fan Zhonghou particularly emphasizes prioritizing these memorials. If even the virtuous Xu family worried about grave litigation, how much more should ordinary people?

The current crisis extends beyond flawed memorial texts—qualified ritual masters have become exceedingly rare. Haphazard petitions are like casting letters into the void; they may invite greater misfortune. Authentic grave litigation memorials originally required just two or three pages, yet modern versions bloat to dozens—a pattern repeating across all talismans (Fulu) and petitions. As for summoning celestial officials, the original Han-era Hanzhong methods now permit only the convocation of one's personally registered divine officers—merit officials (Gongcao), spirit-soldiers (Libing), and local earth deities (Tudishen)—during healing rituals or memorial ceremonies.

This passage discusses the key protocols for submitting memorial petitions (zhang) to celestial deities in Daoist ritual practice. It first critiques the erroneous contemporary practice of substituting lower-ranking spirit generals and soldiers from the Yellow and Red Registers (a type of fulu talisman) for true celestial deities, emphasizing these minor spirits cannot compare to authentic heavenly gods.

During the Taixing era of the Eastern Jin dynasty, Li Dong, a Daoist libationer (jijiu) from Qu'a, composed memorials with concise and appropriate content. Later practitioners, however, deviated from these standards. The correct protocol requires memorials to mention: 1) the Supreme Lord (Taishang, referring to Laozi), 2) the deities who determine Yin-Yang judgments, 3) the Dragon-Tiger Lords of the Three Heavenly Ministries (santiancao), and 4) the current imperial reign era (without naming the Grand Duke of Jupiter). Modern practitioners often omit even the Supreme Lord of the Dao (Taishang Daojun) and fail to face north (a ritually significant direction in Daoism), merely summoning ordinary officials from the Great Clarity (Taiqing) realm—how can this be considered proper procedure?

Due to his exceptional abilities, Li Dong became an Underground Official (dixia zhuzhe) after death, ranked in the first grade, and has since been promoted. As he frequently delivered memorials for the Xu family, the Middle Lords (zhongjun) show him particular favor.

Regarding healing rituals: Incense should be burned to the four directions with four incense burners, but note this applies only when seeking emergency assistance from the quarters—formal memorial submission requires facing east exclusively, as previously explained.

For reporting merits to deities: Major events warrant 300-400 reports, critical situations 500, while minor matters need only 1-2. Excessive reporting annoys the righteous deities and spirit soldiers. This refers to declaring merits—whether through memorials or oral petitions—to celestial generals, officials, and one's personal merit officers (gongcao, the internal spirits) regarding specific healings. The celestial court rewards according to merit.

Crucial reminder: Initial use of memorial format requires consistent future use; oral petitions similarly demand continuity. Mixing formats constitutes an offense when celestial records are checked. Report quantities should match the matter's gravity, ranging from 1-2 to 400-500 items, but remain within one's capacity.

Finally, talisman-drawing rules: Purification through bathing precedes the ritual. Facing the monthly auspicious direction (yuejian), the practitioner holds their breath while drawing. Technically, one first outlines four borders with blue-black ink around the talisman's periphery.

This scripture primarily explains Daoist methods for drawing talismans (fulu) and invoking deities. Regarding talisman creation, it states: For emergency-use talismans, one may write with cinnabar on yellow paper. If qingmo (a pigment made from powdered azurite ore) is unavailable, cinnabar can substitute. To prepare qingmo, grind azurite into fine powder, mix with thick glue to form pellets, dry them in sunlight, then grind like ordinary ink when needed.

For exorcism and healing talismans, a mixture of tiger bone powder and cinnabar must be ground together. After thorough blending, use a brush dipped in this mixture for inscription. The tiger bones should first be pounded into fine powder, sifted through silk gauze, with the quantity being two-thirds that of the cinnabar before adding glue. This formula proves particularly effective for ghost-repelling talismans.

The deity invocation section clarifies: During emergencies requiring a petition (a Daoist prayer document), face east and silently recite to summon Tianchang Jun (a Daoist celestial deity), requesting the dispatch of 100,000 yellow-armored celestial soldiers to eradicate 120 types of misfortunes, internal/external malignant forces, and twelve categories of executioner ghosts from one's household. These emergencies encompass not just illnesses but all domestic calamities and misfortunes, typically caused by underworld ghosts' disturbances.

The text further notes that while this oral invocation requires no written petition, its ritual protocol matches formal petition procedures. The Daoist classic Thousand Two Hundred Officials Liturgy records that Tianchang Jun's troops may be summoned to expel haunting ghosts when experiencing nightmares or mental confusion. However, discrepancies exist among texts regarding deities' specific functions, likely due to transcription variations over time.

When diseases manifest in the face or eyes, one should submit memorial petitions or enter a state of meditative stillness (the seated meditation state in Daoist practice) to petition the Celestial Radiance Lords (five deities governing illumination) and their subordinate retinue of 120 officers. These divine beings reside in the Southern Register Palace, specializing in treating all facial ailments. (Note: The palaces mentioned here belong to the Three Qi Palaces of Supreme Clarity—the root sources of diseases and calamities, as well as the administrative offices of divine officials. Thus, healing requires first addressing the corresponding palace. References to "five lords" are always accompanied by 120 officers, whereas a single "lord" denotes an individual deity.)

The specific ritual protocol is as follows: For men suffering from eye pain, petition the five Celestial Radiance Lords of the Southern Register Palace and their officers. For women with right eye pain, petition the five Earthly Radiance Lords of the Northern Hamlet Palace and their officers. Offerings may include coins, silk, grains, and similar items. For symptoms like coughing with rebellious Qi, vomiting green/yellow/red/white impurities, the Five Pestilences, gu poison, or disturbances by the Six Drought Demons, petition the Great Pivot Lord of the Northern Hamlet in the Supreme Balance Palace. (These pestilential toxins and drought demons are the root causes of epidemics, malaria, and other contagious diseases.)

For chest pain, oppression, or coughing with rebellious Qi, similarly petition the Great Pivot Lord of the Northern Hamlet in the Supreme Balance Palace for treatment, preparing cleaning tools and paper/ink as offerings.

When experiencing abdominal distension, lower abdominal cramps, or the twelve types of "downward flow" disorders (note: not limited to gynecological issues—twelve categories of male genital/rectal diseases also fall under this classification), petition the Twelve Sealing-Severance Lords for healing. Grain-based offerings are appropriate.

For indigestion causing abdominal hardening, chronic diarrhea, or unresolved food stagnation, one may perform an oral petition (note: facing east after bowing to the four directions, distinct from formal memorial rituals) to request healing from the Crimson Simplicity Lord and his officers.

This scripture primarily discusses Daoist ritual methods for healing illnesses and exorcising evil influences, involving multiple deities with distinct functional divisions.

The text mentions two types of "Su Jun" (Plain Lord): one governs the Liuwu Palace (a Daoist cultivation site) specializing in women's affairs, while the other oversees the Shangling Palace and Yangming Palace, respectively treating male and female illnesses. Though sharing the same title, their functions differ.

Different deities must be invoked for specific ailments:

• For symptoms like reversed Qi flow, abdominal pain, or inability to eat, one must summon the Celestial Official Wuheng Jun (the deity regulating Qi mechanisms) and his subordinates at Taiping Palace. Such deities can treat various Qi disorders, beriberi, and coughing.
• For severe vomiting and diarrhea, the Earth Official Wuheng Jun (deity governing earthly affairs) should be invoked to address acute conditions like cholera.
• The Earth Official Wuheng Jun is also required when women experience vomiting symptoms.

The text specifically notes that the characters "Tian" (heaven) and "Di" (earth) in official titles distinguish between male and female treatment subjects.

For abdominal distension and pain, one must invite Jiuhe Beihai Jun (the water domain deity) to perform healing at Hedui Palace. This deity specializes in treating various abdominal bloating and joint obstruction conditions.

When illnesses result from offending well and stove spirits (traditionally believed to be guarded by deities), Wangfa Jun (the law-enforcing deity) must be summoned to subdue the haunting ghosts. Such cases usually stem from having polluted wells/stoves or performed improper divination.

These rituals all require specific offerings—such as grains, clothing, and salt—and must follow precise liturgical procedures. The scripture concludes by noting that while it doesn't reiterate the specific methods for submitting memorial petitions (Daoist documents addressed to celestial beings), all follow the same ritual framework.

This scripture describes Daoist healing methods for specific ailments, involving the invocation of particular divine officials and generals to cure diseases and dispel misfortunes.

For illnesses caused by unclean food or improper sacrifices—especially malignant ulcers, poisonous sores, and similar afflictions—one may summon the Lord of Nine Assemblies (Jiuji Jun) with his 120 divine officials and generals to conduct healing rituals at the Former King's Palace. This method also applies to metal burns, fire injuries, and bites from dogs, horses, snakes, or insects.

When dealing with ulcers or abscesses on the head, face, or body, one must invite Lord of Royal Methods (Wangfa Jun) accompanied by 5 divine generals and 120 attendants to perform healing at the Five Infants Palace. Simultaneously, the Lord of Nine Marquises (Jiuhou Jun) with his 120 officials should be summoned to the Former King's Palace for treatment, with offerings of clothing, rice, paper, and writing brushes. The text specifically notes that Lord of Royal Methods specializes in curing diseases caused by spirits haunting wells and stoves.

For patients emaciated to the point of extreme debility, the Celestial Official Lord Yang Zhi (Yang Zhi Jun) should be invoked with 120 divine officials and 120 assisting clerks. This applies to cases of prolonged weakness and wasting illnesses unresponsive to medicine. The scripture further mentions summoning 72 clerks specializing in "affliction-causing Qi" to subdue the "demons of hundred diseases and dripping exhaustion," accompanied by rice offerings to open the Gate of Life and prolong the patient's lifespan.

For critically ill patients nearing death, the Lord of Southern Ascension (Nanshang Jun) with 120 officials may be summoned to conduct healing at the Granary Fruit Palace to extend their years. The text emphasizes this method should only be used when other treatments fail, not for ordinary ailments. It states that offerings of coins and silk fabrics will yield results within three days.

For patients bedridden with chronic severe illnesses, the Lord of the Fleeting Moment (Xuyu Jun) must be invoked with 20 divine generals (likely a scribal error omitting "hundred," thus probably 120) for specialized treatment. This constitutes an extraordinary healing method for prolonged, intractable diseases.

This scripture primarily describes Daoist exorcism rituals and their corresponding deities for dispelling various misfortunes. When encountering the following situations, one may summon the appropriate divine beings to expel malevolent forces:

For those suffering from dysentery (both red and white), festering sores, prolonged bedridden illness, bitter taste in the mouth with chills, one should invoke Lord Yu and his four divine officers (官将) leading 120 spirit soldiers, using grains as ritual offerings to expel household demons and sever the disturbances caused by spiritual entities (精祟).

If a household is frequently haunted by wandering ghosts (unattached spirits) or violent specters causing inauspicious occurrences, one must summon Immortal Lord Shi commanding 120 divine officers to suppress them. Particularly when contagious diseases spread uncontrollably, this deity should be invoked to block the transmission of ghostly Qi (鬼气).

To dispel lingering pathogenic influences, avert disasters, and attract blessings, one may call upon General Gai Tian who leads 100,000 celestial troops to subdue troublesome spirits. This deity specializes in dealing with food-borne hauntings and roaming demonic entities.

When households suffer disturbances from ancient objects that have gained sentience (such as mountain spirits or tree demons that have cultivated into spiritual beings), one should summon the Supreme Lord of Primordial Scholars (无上元士君) with five officers and 120 soldiers to capture them. This deity specifically punishes various spirits and demons that falsely claim divine authority to harm common people.

If divination reveals that a patient has offended their birth year (本命年), the Grand Duke Jupiter (太岁) position, or violated grave geomancy, one must invoke the Lord of Earth Control (制地君) with five officers and 120 soldiers to suppress and resolve these issues. These rituals are recorded across different volumes of the Secret Essentials for Ascent to Perfection (登真隐诀), with the first scroll detailing sacrificial methods while subsequent volumes provide more concise descriptions.

(Note: "Divine officers" (官将) refers to the spiritual commanders under Daoist deities; "spiritual disturbances" (精祟) indicates hauntings by supernatural beings; "Grand Duke Jupiter" (太岁) is the Daoist annual deity; "Earthly Sovereign period" (土王) denotes phases of dominant Earth Qi within the Five Phases system.)

This scripture passage discusses Daoist methods for dealing with various inauspicious energies (Qi) and malevolent spirit disturbances. It primarily introduces four divine beings and their retinues, along with the rituals for summoning them to exorcise evil influences.

The text first mentions the "Earth-Ruling Lord" (Zhidi Jun) and his retinue, who oversee all merits and demerits in the world, including disturbances caused by the "Year Lord" (Taisui, the annual malevolent deity) and earth-bound spirits during one's birth year. When ancestral spirits cause household unrest, one can summon the "Four Hu Lords" (Si Hu Jun) to mediate these disputes. However, these spirits should not be destroyed outright, as descendants must maintain proper reverence for their ancestors.

Next, it describes the "Qi-Transforming Calamity-Dispelling Lord" (Yunqi Jie'e Jun), who specializes in cases where deceased spirits return to haunt after multiple family deaths. When living people suffer illness or death from these spirits, this deity can be summoned with his army of 100,000 soldiers to subdue disease-causing ghosts and disperse malignant energies from executions, disasters, and misfortunes.

Finally, the text introduces the "Supreme High Granary Lord" (Wushang Gaocang Jun), who specializes in subduing "Five Tomb Ghosts" (Wumu zhi gui). These "five tombs" likely refer to spirits of those who died unnatural deaths (drowning, burning, warfare, exposed corpses, or hidden deaths), or alternatively to grave evils categorized by the Five Phases (Wuxing) of family names. These masterless wandering spirits often harm the living and require this deity's military intervention.

The scripture emphasizes that each divine being has specialized functions: some mediate Yin-Yang disputes, others dispel pathogenic energies, while certain deities capture rogue spirits. Practitioners must select the appropriate deity according to specific circumstances, summoning them with their retinues through designated rituals to exorcise malign influences and resolve crises.

When malevolent spirits disturb descendants in a household, or when misfortunes arise incessantly (symbolized by water and fire disasters), one should petition the Supreme Celestial Lord (a revered Daoist deity) to dispatch one hundred thousand celestial soldiers to sever these calamities. Such misfortunes often stem from karmic entanglements from past lives—just as water and fire interact destructively, they can cause illnesses or even fatal epidemics to spread through a family. The celestial troops under the Supreme Celestial Lord's command specialize in subduing one hundred twenty types of human calamities and demonic disturbances—these malignant Qi (vital energy) attachments bring deathly misfortunes upon people.

Another tradition states that the Supreme Celestial Lord also commands another contingent of one hundred thousand celestial soldiers specifically tasked with vanquishing one hundred twenty categories of evil ghosts that harm humans through violence, judicial punishments, and similar means. Whether referred to as the "Supreme Celestial Officer" or "Supreme Celestial Balancer," their functions remain identical.

To eradicate demons haunting heterodox shrines (illegitimate worship sites), one should petition the Heaven-Pacifying Lord to deploy one hundred twenty officers from the Celestial Prosperity Palace for suppression. Such shrines often originate from prior adherence to heterodox teachings—even after converting to orthodox practice, residual malignant Qi can still trigger illnesses and disasters. The Heaven-Pacifying Lord's officers primarily mobilize celestial troops to subdue demonic shrines entrenched at the Five Sacred Peaks (Daoism's holy mountains) and blood-sacrifice-demanding evil spirits. Though twenty-two celestial officials oversee this domain with twelve hundred officers under them (each with slightly varied responsibilities), memorial petitions should address both divine authorities simultaneously.

For those committed to cultivating immortality yet persistently plagued by illness and misfortune, petition the Ethereal Essence Lord (deity of spiritual practice) to station one hundred thousand crimson-robed celestial soldiers at the Celestial Pillar Palace. These soldiers suppress evil ghosts, dissolve disasters, and ward off corruptive Qi from the Six Heavens (the desire realm's six layers). Sincere Daoist practitioners often provoke jealousy from Six Heavens' demons—they may inflict disease, imprisonment, or poverty unless promptly countered.

When obstinate ghosts haunt a residence—lingering after attempted exorcisms and repeatedly causing harm—summon the Red Heaven Qi-Devouring Lord (specialized ghost suppressor) to dispatch one hundred twenty officers for eradication. These weakened but persistent spirits require specialized divine generals for complete purification.

When encountering persistent misfortunes at home or being troubled by nightmares that cause unsettled hun and po (referring to mental confusion and restlessness), one should invoke the deity known as "Lord Shoushang Shangming" to address the situation. This divine being commands one hundred and twenty guardian officers (Daoist protector deities) specifically tasked with resolving various human adversities.

This passage explains that when people face hardships in life, ominous nightmares, physical and mental imbalances, or gradual decline in vitality, these are actually signs of impending misfortune that require special intervention. Although the names and functions of these three divine lords are not explicitly recorded in existing liturgical texts (Daoist ritual protocols), they may have been newly established by the Celestial Master (Zhang Daoling, founder of Daoism). Nevertheless, they can still be invoked as described based on practical needs. When submitting a petition (Daoist prayer document), these deities may also be used in conjunction with other celestial bureaucracies (divine administrative systems) without being limited to these twenty-five guardian officials.

This oral formula was transmitted by the Zhengyi Perfected (an important Daoist immortal) as essential knowledge for healing illnesses and exorcising ghosts, corresponding to the twenty-four body deities (the Daoist belief in twenty-four divine beings residing within the human body). Though there are now twenty-five guardian officers, one of them corresponds to the fundamental "hidden spirit" (the deep primordial Shen), thus forming a complete correspondence. The "three palaces" mentioned here refer to the Eight Luminous Palaces (eight crucial internal cultivation sites in the body) where the twenty-four deities reside, not the upper, middle, and lower Dantian (energy centers).

The number of these divine officers and officials actually manifests through the resonance of Daoism's three vital energies (Jing, Qi, and Shen), rather than being humans born of natural creation. They materialize through qi transformation (where practitioners' sincere devotion summons primordial energy to coalesce into protector deities) in response to cultivators' spiritual sincerity. The Supreme Clarity Qi (the highest level of primordial energy) transforms boundlessly—though the Dao manifests in countless realms beyond complete comprehension, these immortal officials and divine generals all emerge through qi resonance to guide practitioners.

Most other divine officer titles are recorded in the Thousand Two Hundred Officials Liturgy (an early Daoist text documenting celestial bureaucracies), but these divine systems intertwine complexly without the clear correspondence seen in these twenty-four officers matching the twenty-four body deities. It should be noted that the Thousand Two Hundred Officials Liturgy, transmitted since the Han Dynasty, has developed many textual variations, with differing accounts existing regarding the twenty-four guardian officers.

This passage explains the cultivation methods and prayer techniques from the Daoist text "Instructions for the Ascent to Perfection" (Dengzhen Yinjue). It primarily describes several approaches for invoking divine assistance:

In urgent situations, one may directly petition the deities according to specific circumstances, as this method yields immediate results. Alternatively, practitioners may submit formal memorials (shangzhang) to the deities, or enter meditation chambers (entering stillness - rujing) to burn incense and verbally petition the celestial officials of the four directions for help.

While traditional practice requires facing east when making oral petitions (east-facing oral request - dongxiang kouqing), the text notes one may also petition the celestial officials of all four directions (sifang qingguan) as circumstances dictate. For formal memorial submissions, however, facing east remains preferable. After prayers, one should verbally restate the request to resonate with the twenty-four body deities (twenty-four shen) within.

Notably, these methods aren't limited to personal use—practitioners may intercede for others. For instance, gravely ill patients (those suffering severe vomiting/diarrhea or nearing death - da tuxia ji chuisizhe) incapable of entering meditative prayer require others to petition on their behalf, though personal practice naturally yields better results.

Regarding vow-making and fulfillment (xuanxie): significant matters require specific offering pledges that must be honored upon fulfillment. However, the Taiping scripture tradition (Taiping zhangshu) records distinct vow-making methods involving secret transmissions (bieyou mizhi) not to be casually disclosed.

Finally, it explains a ninety-day cultivation cycle calculation method: counting forward ninety days from one's birthdate (corresponding to the heavenly stem and earthly branch of one's birth year). For example, someone born on the jia-yin day (30th day) of the fourth month in the bing-shen year (3rd year of Xiaojian era) would count from the dawn of the bing-shen day encountered on the 13th day of the sixth month.

This scripture details the specific methods and precautions for paying homage to the Celestial Emperor of Great Tenuity (Taiwei Dijun, one of the revered deities in Daoism) during cultivation practice.

First, it explains the calculation method for one's Destiny Day (Benming Ri): The true first Destiny Day begins counting from the Bing-Shen day of one's birth year, with each cycle lasting 60 days. However, this method adopts a 90-day cycle, extending the traditional period by 30 days. If one arbitrarily selects a Bing-Shen day to begin counting, they might mistakenly use an "empty" Destiny Day (not corresponding to the actual birth year), causing deviations in the entire cultivation timeline. For example: From the previous Bing-Shen day to the Bing-Shen day of the 22nd day of the twelfth month in the Gui-You year, 77 cycles have passed. Counting 90 days from this day, the next homage should be paid at dawn on the Bing-Yin day of the 21st day of the third month in the Jia-Xu year.

The practitioner must enter the meditation chamber before sunrise at dawn to burn incense (incense was already burned during the first homage; this is a specific incense-burning ceremony facing west), then turn northward to pay homage. The specific procedure is: Beginning from the Destiny Day, pay homage every 90 days. After burning incense, one should kneel in deep reverence, visualizing their sudden arrival beneath the Jade Gate of the Celestial Emperor of Great Tenuity, concentrating their spirit while reciting the invocation.

The invocation roughly means: This humble disciple [name] respectfully pays homage to the Celestial Emperor of Great Tenuity in the Purple Palace, praying for longevity without aging, attainment of the Dao and immortality, and fulfillment of all wishes. May the Director of Destinies (Siming, the deity governing lifespan) inscribe my name in the register of the Jade Emperor (the supreme deity in Daoism). It's specifically noted that this "Director of Destinies" differs from those worshipped by southern schools in previous practices—this one currently governs the Wu-Yue region.

After reciting the invocation, one should bow once more (the character "乃" indicates only one additional bow is needed). Upon completing the homage, the incense burner should be turned back to face west. Importantly, during homage, one must burn incense directly facing north, never sideways to the incense burner.

When performing the incense offering ritual, one may arrange two incense burners in the morning without rigid adherence to traditional placement methods. First, one must perform the Morning Purification (a Daoist preparatory cleansing ritual) before practicing this method. Both approaches mentioned here require entering a meditative state beforehand.

By burning incense, one conveys sincere prayers to the heavens, allowing the fragrance to carry the practitioner's devotion to the Two Celestial Emperors (referring to Daoist deities). While the specific method for this Morning Purification isn't detailed in records, one may refer to the basic ceremonial framework mentioned earlier.

Persistent practice of this method for eighteen years will result in one's name being recorded in the immortal registers of the Taiwei Palace (the celestial administrative center overseeing immortal records in Daoist cosmology). This constitutes an exceptionally profound cultivation technique.

The calculation method is as follows: count 182 days from one's birthdate as a single cycle. The birthdate here refers to the lunar calendar birthday, not the Heavenly Stem-Earthly Branch date. Precise calculation requires consulting almanacs, counting 182 days from the exact birthdate. For example, if someone was born on the 30th day of the fourth lunar month in the bing-shen year, the 182nd day would be the 4th day of the eleventh lunar month of the same year - the midnight of this day marks the first worship cycle.

The calculation method is remarkably subtle: each worship date alternates by one Earthly Branch. For instance, if the previous worship was on a jia-zi day, the next would be on a bing-yin day, followed by a wu-chen day, and so forth. This calculation system results from profound contemplation and proves difficult for ordinary practitioners to comprehend. There exist even more esoteric timing secrets directly revealed through mystical inspiration, which cannot be fully disclosed here.

For actual practice, enter meditation at midnight (between 11 PM and 1 AM) while facing north to worship the Supreme Jade Dawn Daojun (a high-ranking Daoist deity). Kneel and offer silent prayers, using the same visualization methods as described previously. The prayer should state: "Most Exalted Supreme Sage (first address the deity's title before stating one's name as a sign of respect), your disciple [name] devoutly bows before your jade towers and palaces, humbly beseeching you to command the Director of Fate (the deity overseeing life and death registers) to inscribe my name in the immortal rolls of longevity."

This scripture details the specific methods and precautions for practitioners paying homage to the Supreme Venerable Sovereign (the highest divinity in Daoism).

Those who wish for all beings to attain immortality and soar through the nine heavens must kneel and bow again after completing their prayers. Before paying homage, one must fast for a full day and properly arrange their garments. The most auspicious time to begin paying homage to the Supreme Venerable Sovereign is during the month and day of one's birth (meaning the homage should commence at midnight on one’s birthday, calculated as described earlier). If the exact birth date is unknown, the celestial stem and earthly branch of one’s birth year may be used as a substitute (for example, if the birth year is Jiazi, the homage begins on that day, and after 182 days, the homage is repeated). If even the birth year is unknown, the homage should begin on the first day of the lunar new year (calculated in the same way, ensuring the full 182-day cycle is completed).

The scripture notes that although these calculation methods resemble those used by foreign peoples like the Xiongnu and can be employed as a last resort, they are not as accurate as knowing one’s exact birth time. If one persists in this practice for eighteen years, the Supreme Venerable Sovereign will instruct the Director of Fate (the deity governing life and death) to inscribe the practitioner’s name in the Register of Longevity.

This method of homage can prevent illness and protect against disasters such as floods, fires, and violent conflicts. If circumstances permit, it is best to prepare special garments exclusively for paying homage, avoiding mixing them with everyday clothing (in fact, dedicated attire should also be worn during meditation and other quiet practices, not just for homage).

Note: The "182 days" mentioned in the text is a significant cycle in Daoist cultivation, believed to complete a full stage of practice. "Green Essence Record Rice" (qingjing lu fan) is a type of Daoist health-preserving food said to prevent illness when consumed.

The Secret Instructions for Attaining Perfection details the regulations for clothing, purification, and pre/post-meditation practices for Daoist cultivators.

Regarding attire, ordinary cloth garments (jinhe) may be worn daily, but special ceremonial robes (tongyi) must be prepared when paying homage to high deities (gaozhen). Clothing should be differentiated by season and layered properly, always maintained in pristine condition. Perfected Lord Qingxu specifically instructed Lady Wei Huacun (a central female practitioner of the Shangqing tradition) that these protocols weren't merely general rules for Eastern Palace (Daoist cultivation sites), but vital protective measures for practitioners living through turbulent times.

Before entering meditative stillness (rujing), one must rinse the mouth with water to cleanse residual turbid Qi. Ordinary speech and food residues accumulate defiling energies that profane the true numinous (zhenling), hence purification through washing is essential. The same mouth-rinsing applies when concluding meditation—this ensures the Three Palaces (upper, middle, and lower Dantian) deities return to their proper stations. The rinsing water should be placed by the doorway, with the purification ritual performed at the threshold when entering or exiting. For routine cleaning activities, only the initial entry requires this practice.

A crucial prohibition: never look backward when exiting meditation, as this violates the sacred radiance (zhenguang) and demonstrates impure intention. These seemingly simple daily disciplines, when maintained consistently during chaotic eras, naturally lead to attainment of the Dao. Immortal Official Fan Zhonghou particularly emphasized that Lady Wei, living through wartime upheaval, needed to strictly observe these fundamental yet profound cultivation essentials.

When practitioners conclude their meditation session (emerging from stillness) and leave the meditation chamber, their mind and spirit should remain in a state of tranquility. Suddenly turning one's head to look around is akin to peering furtively in the dark—such behavior violates the sincere attitude required for cultivating truth (zhen). The same prohibition applies during incense-burning rituals.

Even in ordinary daily activities or when practicing esoteric arts, people should avoid frequent backward glances. When first entering the meditation chamber for practice, one must not call out to outsiders or discuss mundane matters, as this disrupts the spiritual energy (Qi) and invites inauspicious consequences. During all meditation sessions or incense-offering rituals, practitioners must concentrate on visualizing the deities with single-minded devotion. Any prayers or petitions should likewise be offered with undivided attention. Engaging in external conversations or allowing distracting thoughts at such times will internally damage the abode of the primordial spirit (Shen) and externally offend the divine beings, violating precepts and inviting retribution.

Disasters may thus arise unseen, while auspicious signs naturally recede. All necessary items for meditation should be prepared beforehand—loudly requesting missing items at the last moment demonstrates foolish negligence unworthy of a true practitioner. These seemingly minor protocols demand scrupulous observance. Though these five matters appear trivial, the transgressions they invite are not light; thus devoted followers must strictly uphold these prohibitions.

Though these precepts were transmitted by Lord Wang (the Daoist immortal Wang Fangping), they belong to the fundamental discipline of the Great Clarity (Taiqing, one of the Three Pure Realms). Later Celestial Masters (Tianshi, like Zhang Daoling) did not particularly emphasize them, assuming practitioners should have known them already.

The right-hand passage records five essential instructions transmitted by Lady Wei (Wei Huacun, the Shangqing school's important female immortal). This content originates from the lower scroll of the "Secret Instructions for Ascent to Perfection" (Dengzhen Yinjue).