《上清三真旨要玉訣》

The Jade Instructions on the Essential Purports of the Three Perfected of Highest Clarity records several health-preserving cultivation methods:

At dawn and dusk, calm the mind and regulate breath while placing both hands on the forehead. Visualize a crimson luminous sphere (the "red infant") within your body, shining in unison with the sun and moon. Silently count to twenty-seven (the "three nines" number) - this is the "Hands Saluting the Three Primes" method for strengthening the brain and hair. Then massage around the head with both hands, combing through the hair multiple times to promote blood circulation in the scalp.

Next, press around the eye sockets eighteen times (the "two nines" number) - this Bright Eyes Method, when practiced long-term, enhances vision. The method transmitted by Lady Wei of Southern Peak: regularly cover the mouth and nose lightly with hands, close the eyes for inner vision, and when saliva emerges in the palms, massage the face to induce bodily fragrance. Another technique involves pressing the inner eye corners while holding breath to improve eyesight.

The Purple Text of the Cinnabar Characters records: close the eyes for inner vision while contemplating the five viscera and six bowels - prolonged practice enables clear perception of internal organs. The Scripture of Great Simplicity's Cinnabar Radiance introduces facial massage: thoroughly massage the face with warmed hands; five years of practice makes skin glow like a maiden's. For hair care: first rub hands warm, massage from face to hair, then alternately stroke both arms like combing hair.

The morning health method from Perfect Scripture of the Great Cavern: upon waking, calm the qi while crossing hands behind the neck to lean backward, creating resistance between hands and neck three or four times to circulate qi-blood. Full-body exercise: flex and extend limbs while moving each joint three times. Upon rising, first wipe around the mouth with a thick towel.

(Note: "Red infant" refers to visualized genuine qi during Neidan practice; "three nines" and "two nines" indicate massage counts; "Lady Wei of Southern Peak" was an important female immortal of the Shangqing tradition)

This passage discusses Daoist health preservation techniques involving massage, guided movements, and incantations, focusing on methods to nourish the eyes, ears, and head. Here's the modern interpretation:

Massage Techniques:

1. Massage behind the ears until warm, then stroke the neck along hair growth direction as if combing. Prolonged facial massage with both hands can brighten vision, ward off pathogenic Qi, and purify the skin when practiced consistently.

2. Conclude by swallowing saliva thirty times to guide internal fluid circulation.

These methods originate from the Dadong Jingjing Jing (Great Cavern Essential Scenery Scripture), with the Queen Mother of the West's and Zhongtai's massage techniques recorded by Lady Ziwei. The essence of health preservation lies in caring for the eyes and ears: excessive visual strain clouds vision, while excessive worry weakens hearing—these ailments stem from internal rather than external causes. The scripture emphasizes that Dao cultivation's difficulty lies not in hearing teachings but in persistent practice.

Optimal Timing for Massage:

Perform on yang days (odd-numbered dates), either upon waking or before sleep:

1. Close eyes while facing your benming direction (auspicious orientation based on birth year)

2. Rub palms until warm, then massage eyes and ear gates

3. Cross hands behind the neck and repeat nine times

4. Visualize purple, red, and yellow cloud Qi flowing from eyes into ears

5. Silently recite the Bright Vision Incantation (invoking the Three Eye Clouds and deities like Emperor's Spirit for protection)

6. Swallow saliva thrice before opening eyes

Three years of practice enhances auditory and visual acuity.

Hair-Combing Method:

1. Face your benming direction while combing

2. Silently recite the Hair Protection Incantation (mentioning Great Emperor, Five Elders, and the essence of left-right sun-moon Qi)

3. Prevents headaches

Supplement from Taiji Luhua Jing (Supreme Ultimate Green Splendor Scripture):

When combing hair, face the "royal earth" (auspicious direction) while reciting brief incantations to protect the niwan palace (crown acupuncture point), harmonize left-right Yin-Yang (left as moon, right as sun), and benefit all body's spirits.

Note: "Swallowing fluids" refers to Daoist saliva swallowing practice; "benming direction" indicates one's birth-year auspicious orientation; "niwan" is the crown energy point; "silent incantations" mean internally recited spells.

The Essential Jade Instructions of the Three True Purities scripture presents several methods for nurturing life and cultivation practices:

The first section reveals hair care secrets: After completing the "Harmonizing Purity to Refine Hundred Spirits" practice, one should swallow saliva three times. When combing hair, do it frequently but gently—having someone else comb for you is beneficial as it promotes scalp circulation, making hair strong and resistant to falling out.

The second section discusses auspicious orientations: For sitting, sleeping, and eating, it's best to face one's destiny direction (a favorable position calculated based on birth date and time). If this isn't possible, facing northeast or northwest is also advantageous, as these directions serve as pathways for the celestial and earthly soul energies (Hun and Po).

The third section describes pre-sleep exercises: Before sleeping, sway the body left and right several dozen times, then support oneself with hands on the ground while lifting the head to gaze skyward, shaking the head left and right twenty-one times. Next, sit cross-legged with hands raised toward heaven, rub palms until warm to massage the eyes and ears. Simultaneously silently recite an incantation (involving communication with divine beings), then hold the breath while visualizing a red Qi mass entering the nostrils from the navel area, repeating this three times. This sequence promotes smooth circulation of Qi and blood throughout the body.

The fourth section explains the "Inner Vision Method of Purple Radiance Fiery Light": Close eyes and lie quietly while regulating breath, concentrating the spirit (Shen) to gaze internally into the distance, gradually becoming aware of things thousands of miles away. With prolonged practice, one may even hear celestial music (sounds of golden jade and silk-string instruments). Beginners should focus on one direction initially.

The final section presents the Great Cavern True Scripture's method for warding off evil: When passing through dangerous places or encountering suspicious phenomena, press the tongue against the upper palate, swallow saliva three times, then use the left index and middle fingers to press the philtrum (the groove below the nose and above the lip). This constitutes a common Daoist hand seal (shoujue) for exorcism.

This scripture describes a Daoist practice for expelling evil influences and protecting the body through massaging nasal acupoints. The method consists of several key steps:

First, it identifies the nasal septum (called "Mountain Source") and lists its five alternative names: Ghost Well, Divine Pool, Evil Root, and Soul Platform. The specific technique involves:

1. Pressing the nasal septum with a finger while silently counting to thirty-six

2. Performing tooth-tapping (Kouchi) seven times

3. Covering the nose with the palm

4. Closing the eyes and reciting an incantation

The incantation summons various divine creatures (Vermilion Bird, Dragon-Tiger, Fierce Beasts) and deities to provide protection and dispel evil forces. After recitation, one should tap the teeth three more times before opening the eyes and removing the hand.

The scripture explains:

• The "Mountain Source" beneath the nose serves as the gateway for pathogenic Qi (Xieqi) to enter and exit the body; massaging it blocks these harmful energies
• The "Hall of Light" (Mingtang, between the eyebrows) is where the body's spiritual Qi (Shenqi) converges
• This area relates to the dwelling places of the Hun (ethereal soul) and Po (corporeal soul); proper cultivation enables inner vision (Neishi) practice, while neglect leads to physical degeneration

The text concludes with a quote from the Great Void Perfected Being (Taixu Zhenren), explaining that rheumatism often results from dwelling in damp, yin environments with stagnant earth Qi (Diqi).

(Note: "Tooth-tapping" [Kouchi] is a Daoist cultivation technique using rhythmic teeth clicking to focus the spirit; "Hall of Light" [Mingtang] is a Neidan term referring to the Mysterious Pass [Xuanguan] between the eyebrows.)

This scripture discusses methods for treating bodily numbness, nightmares, and exorcising pathogenic influences.

Severe bodily numbness may render the entire body immobile, while milder cases may affect only one side or cause limbs to become unresponsive. Frequently dreaming of old houses in the northeast or northwest directions, or seeing places where spirit beds (resting places of the deceased) are located, indicates a connection with the Yin Qi (阴气) of graves. The northeast direction of a grave is the "Jueming" (绝命, Fatal Destiny) position, while the northwest is the "Jiu'e" (九厄, Nine Calamities) position—both are inauspicious locations prone to hauntings by lingering spirits. If the deceased also appear in these dreams, the omen is even more certain.

When experiencing such nightmares, upon waking, one should lie flat facing directly upward, lightly tap the teeth three times, and recite the following incantation: "Supreme and exalted deities of the Ninefold Purple Heaven of Taiyuan (太元), protect my soul. I have received the true teachings of the Dao, seeking immortality and ascension to transcendence. May the graves remain peaceful, the spirits cease their disturbances, and demons dare not intrude. May the Northern Emperor (北帝, a revered Daoist deity) subdue these malign influences." Recite this twice, then tap the teeth three more times, and the dreams of graves and deceased relatives will cease. This secret method was transmitted by the Northern Emperor and may be used by all who sincerely seek goodness.

For those plagued by frequent nightmares, this method disperses ghostly Qi (气) and eliminates evil spirits. Numbness in the arms is caused by wind and toxic Qi invading the blood vessels and clinging to the bones—acupuncture can treat this condition. Additionally, a specific incantation transmitted by the Northern Emperor, recited a hundred times, can eradicate the ailment. The method is as follows: first, gently massage the numb arm, then close the eyes and turn the gaze inward, swallow saliva three times, lightly tap the teeth three times, and silently recite: "May the Supreme Deities (太上诸神) grant me restored health, dispel malign Qi, and eradicate all illness." The effects will manifest after recitation.

These methods originate from Daoist cultivation practices, employing specific incantations, breathing techniques, and bodily movements to expel pathogenic influences and heal illnesses.

This scripture primarily elucidates several Daoist methods for nurturing life, dispelling illness, and resolving nightmares:

1. Life-Nourishing Massage Technique:

At dawn when Yang energy arises, first swallow saliva fourteen times (known as the "two times seven" method), then massage any areas of bodily pain. Facing east (the "royal direction" signifies the eastern orientation), recite the incantation: "The Mysterious Yellow of left and right, the Three Spirits and Six Splendors unite to disperse pathogenic energies and ailments, may the Jade Fluids moisten my entire form." After recitation, swallow saliva another fourteen times. For areas of pain, perform rapid massage twenty-one times. This method was transmitted by the Right Heroine Lady of the Canglang Yunlin Palace.

2. Illness-Dispelling Method:

The Xiaomo Shangling Jing (Scripture of Dispelling Demons and Ascending Numinous Power) records: When experiencing physical discomfort, curl the tongue backward to press against the upper palate while continuously swallowing saliva. This quickly alleviates discomfort and creates a sensation of bodily lightness.

3. Nightmare-Resolution Methods:

Two approaches are given:

First, face north and report the nightmare's content to the Supreme Great Dao Lord (one of Daoism's highest deities). After four or five repetitions, the nightmare's influence will dissipate.

Second, the method transmitted by the Azure Lad: Upon experiencing a nightmare, immediately turn to lie prone while reciting: "May the Jade Maidens and Golden Lads stand guard, transforming inauspiciousness into auspiciousness," then swallow saliva seven times and lightly tap the teeth seven times before resuming sleep. Repeating this four or five times converts nightmares into auspicious signs. This was transmitted by the Right Heroine Lady on the thirteenth night of the eleventh lunar month.

4. Qi Absorption for Longevity:

The scripture concludes by explaining that human life and death relate to the circulation of internal Qi. It recommends absorbing the "Six Qi" (six primordial energies of heaven and earth) during the Chou and Yin hours (3-5 AM) while facing specific directions, as this dawn period represents a crucial opportunity for cultivation.

Note: The mentioned "saliva swallowing" (yan ye) is a vital Daoist longevity practice, believed to harness saliva's nourishing properties. "Teeth tapping" (kou chi) refers to the health-preserving practice of gently clicking the teeth. The "Six Qi" denotes six fundamental energies or breaths between heaven and earth.

This passage describes a Daoist cultivation method focusing on visualization (cunxiang) and breath regulation (tuna):

During practice, first visualize the sun suspended like an egg at the Muddy Pellet Palace (the area below the Baihui point at the crown). Then expel turbid qi in three stages: first black corpse qi, then white stagnant qi, and finally blue death qi—six exhalations in total.

Next, slowly inhale yellow pure qi four times, swallowing saliva three times after each inhalation. Continue by visualizing the sun rising from the Muddy Pellet Palace, its light radiating from the eyes to form a luminous sphere nine inches before you. Draw in red pure qi seven times through the eyes, swallowing saliva three times after each. Conclude by moving the limbs to relax tendons and unblock meridians.

For nighttime practice, visualize the moon at the Muddy Pellet Palace using similar methods. Note this should be avoided during the waning moon (16th to 30th lunar days). This refined practice stabilizes the hun and po souls, yielding longevity effects.

The latter section records manifestations of the Eastern Lord of Destiny (Dongqing Siming Jun), a Daoist immortal: On the fourth night of the seventh month in the third year of Xingning era, the Lord appeared with seven attendants clad in vermilion robes bearing ritual implements. Two nights later, he returned to teach the cultivation principles of purity, wuwei (non-action), and transcendence.

Excerpted from the "Instructions of the Queen Mother of the West" (Xiwangmu Xujue), this text emphasizes neidan (internal alchemy) cultivation through specific breathing techniques and visualization, ultimately achieving longevity and spiritual vision.

This scripture primarily discusses two aspects: cultivation methods and lifestyle taboos.

The first part reveals the internal cultivation method transmitted by Red Lord of Southern Peak (a celestial being associated with Mount Heng):

1. During practice, one must maintain inner purity and distance oneself from worldly desires to achieve unity with the Dao (the Way). If the mind remains scattered with distracting thoughts, the Qi (vital energy) will fluctuate with worldly disturbances, making true mental stability impossible.

2. Specific method: On the 5th, 15th, 20th, and 29th nights of each lunar month, visualize the image of the sun entering through the mouth into the heart, filling the chest cavity with sunlight. When warmth is felt in the heart region with a glow of rosy light, silently recite the incantation: "The Great Brightness nurtures essence..." followed by swallowing saliva nine times. Persisting in this practice for five years may lead to attaining the Dao and ascending as an immortal. In truth, one need not strictly adhere to these specific dates and may practice regularly.

The second part presents lifestyle prohibitions taught by Lady Wei Huacun (patriarch of the Shangqing tradition):

1. Avoid discussing matters of death while eating

2. Never expose food carelessly to attract malevolent energies

3. Bathe frequently, especially on the first day of the sixty-day cycle (Jiazi day) or monthly new moons, to cleanse bodily impurities and allow authentic Qi to enter

The text concludes with a purifying bath formula:

Boil ten taels of bamboo leaves and four taels of white peach tree bark in 1 hu 2 dou (ancient measurement) of clear water to create medicinal bathwater. This not only removes impurities but also prevents rheumatism, skin sores, and itching ailments—as both bamboo and peach wood possess demon-dispelling and purifying properties. When celestial beings descend to earth and return to heaven, they also use this method for purification.

This passage presents several Daoist health preservation and cultivation methods, explained in modern terms:

On ritual bathing practices:

The "Refined Corpse Essence Solution" (a special medicinal bath used in Daoist cultivation) is most suitable for bodily purification, with marvelous effects. This method was transmitted by Lady Ziwei of the Mysterious Dragon Feather Palace (a Daoist goddess).

Daily cultivation timings:

1. On the 10th, 17th, and 27th days of each lunar month during the RenDing hour (approximately 9-11 PM), one should practice facing the Big Dipper constellation.

2. When perceiving a bright starlight point in the mouth, declare yourself as "Celestial Master (Tianshi) Sacrificial Officiant" and perform the kowtow ritual to pray for longevity.

3. At dusk, press the eye corners while visualizing divine light shining in reddish-yellow hues - this is the most auspicious way to practice.

Essential health principles:

1. "One body, ten thousand spirits": While the physical form is singular, the Shen (spirit) and Qi (vital energy) can manifest infinitely without confusion.

2. Before sleep and upon waking, silently recite the names of the body's resident spirits.

Morning awakening techniques:

1. Rise at cockcrow, first bending the left ring finger (salt-eating finger) while extending the right ring finger, then rub them together.

2. Simultaneously chant: "Queen Mother of the West (Xiwangmu, chief Daoist goddess) bestows upon me the immortal elixir."

3. Swallow saliva fourteen times (the number of two sevens) to brighten vision; rubbing the eyes fourteen times enhances visual clarity.

4. Click teeth thirty-six times, called "Sounding the Heavenly Drum," which activates all bodily spirits.

Morning massage methods:

1. Sit facing east at dawn, rub hands until warm, then massage from forehead to crown eighteen times - this is the "Mud Pellet" (Niwan, upper Dantian) massage.

2. Re-warm hands and massage face and hair in three circular motions; full-body massage is optimal, called "Dry Bathing."

3. After forehead massage, pull ears up and down fourteen times to prevent deafness.

4. While holding breath, use right hand to pull left ear from crown fourteen times, then switch sides - this aids longevity.

5. When dressing, face the Wu-Ji direction (based on celestial stems and earthly branches, e.g., facing Yin position during Jia-Xu decade).

These methods originate from Daoist classics like Essentials of the Dao (Daoyao), Nine Capitals (Jiudu), and Collected Texts (Zhongshu), representing ancient summarized techniques for health cultivation.

This passage explains several Daoist cultivation methods and ritual taboos in sections:

1. Directional Orientation:

• During the Jiayin cycle (heavenly stem and earthly branch calendar), face the Wu position (due south)
• During Jiashen cycle, face Zi position (due north)
• During Jiawu cycle, face Xu position (northwest)
• During Jiachen cycle, face Shen position (southwest)
• During Jiazi cycle, face Chen position (southeast)

This directional selection should feel as natural as tying a sash, without any sense of discomfort.

2. Yu Step Walking Practice:

Begin with left foot while chanting "Qian" (Heaven), then right foot chanting "Yuan" (Origin)

Next left foot chants "Heng" (Prosperity), right foot chants "Li" (Benefit)

Finally left foot chants "Zhen" (Purity)

This complete cycle is called "Walking the Steps of Qian's Origin"

3. Deity Invocation Ritual:

When announcing your name, know there are attending deities on both sides

The Earth Controller (Tusi Ming) and Blue Lady (goddess) will erase your death registry

Enter quietly with whispered declarations—no loud disturbances permitted

4. Restroom Directions:

Vary according to heavenly stems/earthly branches days:

Jiazi cycle: Dingmao position (due east)

Jiaxu cycle: Chou position (northeast)

Jiashen cycle: Hai position (northwest)

Jiawu cycle: You position (due west)

Jiachen cycle: Wei position (southwest)

Jiayin cycle: Si position (southeast)

5. Dining Rituals:

Before eating, first announce your name

Visualize yourself as an embodiment of the Dao (Daoshen)

Dining in communion with Dao-Father, Dao-Mother, and Zhenren (Perfected Ones)

Attended by divine attendants holding celestial registers (Xianlu)

6. Solar/Lunar Essence Absorption:

• At sunrise on the 1st lunar month when sun is three zhang high

Perform Yu Steps facing the sun, absorbing solar essence from afar

Swallow fourteen times—grants immunity when visiting plague households (can protect three others)

• On the 3rd lunar day when moon is at Geng position (due west)

Perform Yu Steps facing southwest, absorbing lunar essence

Swallow fourteen times—ensures yearlong health

Also protects from funeral pollution when visiting bereaved households

7. Cosmic Alignment:

When cultivating with the Dao and deities:

Right ear vibrations indicate alignment with heaven-earth longevity

Frontal sounds signify lifespan matching cosmic duration

Rear sounds confirm complete harmony with heaven-earth

These methods originate from the "Scripture of Naturalness" (Ziran Jing) and "Essentials of the Dao" (Dao Yao), primarily facilitating communication with natural energies through specific rituals to achieve healing and longevity.

The Jade Instructions on the Essential Purport of the Three Truths of Shangqing presents two sets of Daoist cultivation techniques and apotropaic rituals:

The first section details a nocturnal invocation of Marshal Tianpeng (a guardian deity in Daoism) for protection:

1. Before nighttime travel, face north and visualize the Qi of the five viscera: green liver Qi, red heart Qi, white lung Qi, black kidney Qi, and yellow spleen Qi

2. After stabilizing the visceral Qi, knock the teeth 36 times while reciting the "Tianpeng Incantation" (a detailed chant summoning the marshal and his retinue to subdue evil forces)

3. Knock teeth every four characters during recitation—tradition holds this makes all ghosts retreat, as even the Great Demon of Northern Diety fears this incantation

4. Emphasizes this method must be practiced secretly and never used when physically impure

The second section describes the "Great Prohibition Method of the Supreme Unity Enveloping Heaven":

1. At cockcrow, assume the "firm grasp" hand mudra (a Daoist hand seal), straighten the spine, and knock teeth 14 times

2. Visualize the Twelve Parent Deities encircling the head, Twenty-Four Deities distributed through the body, and Twenty-Four Sages surrounding the feet

3. Press the left heel against the perineum while breath-holding, visualizing imperial Qi before oneself with all celestial beings and common folk paying homage

4. Only then resume normal breathing

The third section concerns cultivation of the Seven Po (corporeal souls):

1. A person's Seven Po reside below the left eye by day and at the philtrum by night

2. Morning and evening, press the philtrum subtly three times with the right index finger while silently reciting invocations to stabilize the Po, causing them to withdraw with the Three Hun (ethereal souls) into the body

These methods exemplify the Daoist tradition of cultivating body-mind and warding off evil through prescribed rituals, visualization techniques, and incantations.

This scripture elucidates several essential Daoist cultivation methods and incantations, organized into distinct sections:

The first section details the "Great One's Method for Controlling the Seven Po" (Taiyi zhi qipo fa). Regular practice stabilizes the three hun (Daoist concept of three ethereal souls) and pacifies the seven po (corporeal souls), warding off mortal dangers. Practitioners must perform this in seclusion, first dispelling malevolent influences through purification (zhaijiao) before entering meditation chambers. The method involves facing north, tapping teeth thirty-six times, then softly reciting an incantation attributed to the high deity Wang Qing Yuanjun, which subdues various demons and specters.

The second section describes cultivation practices for one's "natal day" (benming ri), a Daoist significant date corresponding to personal birth astrology. Practitioners retreat into stillness, facing north to regulate breath (tiaoxi) while silently chanting specific mantras. These incantations invoke authority over celestial and terrestrial auspices, commanding the subjugation of demonic forces.

The third portion presents breath-regulation techniques for temperature modulation: When cold, practitioners inhale three times continuously through the nose; when overheated, they perform two slower nasal inhalations followed by oral exhalations until heat dissipates.

The text concludes with protective mantras spoken by eighty-five thousand vajra deities (jingang shen), invoking thunderfire radiance to subdue venomous dragons and spirit-tigers. These methods emphasize cautious application—particularly the esoteric incantations, which should never be recited casually. Collectively, they exemplify the Daoist cultivation system integrating breathwork (tiaoxi), visualization (cunsi), and ritual incantations for physical-spiritual harmonization and apotropaic defense.

This scripture primarily describes Daoist incantations and ritual scenarios for exorcising evil and subduing demons, containing two key sections:

The first part presents an exorcism chant depicting a Daoist ritual master subduing demons while wielding sacred implements (Seven-Star Scarf, Divine Blade, Golden Hook, etc.). The master treads upon astral positions, employing symbolic techniques like severing demons with a golden blade and extracting livers and gallbladders. Accompanied by ritual instruments such as the Great Unity Golden Bell and Jade Tablet of the Void Sovereign, these methods force all malevolent spirits and ghosts into exposure. The incantation mentions "the Six Shen (spirits) cannot hide, the Seven Stars split blood," indicating the combined power of the Big Dipper and the body's six internal spirits in subduing demons. It concludes by describing how consuming elixirs like the "Cinnabar Pool" and "Mystic Frost" can make the five viscera radiant and bestow immortality.

The second section contains two chants and a hymn to Fengdu Palace:

1. The first chant emphasizes using divine winds to sweep away evil qi, making demons of the Six Heavens tremble and vengeful spirits of the Five Poisons perish.

2. The second chant depicts exorcism scenes where peachwood radiance arrays doorways and starlight carries lethal energy, enabling smooth circulation through all meridians and bodily health.

3. The Fengdu Palace Hymn describes the underworld realm of Fengdu, noting "the Six Heavens span the northern path, this is the abode of ghosts and spirits." It enumerates official bureaus of the netherworld like Zhòujué and Wǔchéng, stating their recitation can ward off demonic forces.

Notes:

• "Six Heavens" refers to the Daoist conception of six demonic realms
• "Fengdu" is the Daoist underworld capital
• "Great Unity Golden Bell" and "Jade Tablet of the Void Sovereign" are important Daoist ritual implements
• "Cinnabar Pool" and "Mystic Frost" denote elixirs consumed in cultivation practices

These chants and hymns are primarily used in Daoist exorcism rituals, where masters recite them while employing sacred implements to subdue demons, vanquish evil, and protect sacred spaces.

This scripture describes the mystical vision of Mount Luofeng (the Daoist netherworld mountain) and the Six Heavens' Palaces of Ghosts and Deities.

It states: Between the realms of "being" and "non-being," those who comprehend the profound mystery can transcend the boundary between humans and spirits. Mount Luofeng lies in the northern Gui position (a Daoist directional concept), rising 2,600 li high with a circumference of 30,000 li. Beneath it exists a vast grotto-heaven (sacred Daoist cultivation site) spanning 15,000 li, where palaces of ghosts and deities fill both upper and lower realms. The mountain and grotto each contain six palaces covering 1,000 li square—these constitute the so-called "Six Heavens' Palaces of Ghosts and Deities."

The six palaces are:

1. Zhoujueyin Heavenly Palace

2. Taishaliangshizong Heavenly Palace

3. Mingchennaifanwucheng Heavenly Palace

4. Tianzhaozuiqi Heavenly Palace

5. Zonglingqifei Heavenly Palace

6. Gansilianwanlü Heavenly Palace

The scripture instructs practitioners: When silently reciting these Six Heavens' palace names, knock your teeth six times before lying down to ward off ghostly and malevolent qi. After virtuous and sage individuals pass away, they first undergo judgment in the third palace, Mingchengong. The fourth palace, Tianzhaogong—governed by the Northern Dipper Lord (a major Daoist deity)—administers matters of fortune, misfortune, and karmic retribution through its ghost officials.

Finally, it transmits this incantation: "I am a disciple of the Most High Lord Lao, sovereign of the Six Heavens. All Six Heavens' palaces fall under my jurisdiction, though ultimate authority rests with the Most High Lord Lao. Knowing the Six Heavens' palace names grants me longevity. Should any dare transgress, the Most High Lord Lao shall sever your forms."

This passage originates from the fifth volume of Zhengao (Declarations of the Perfected), primarily elucidating netherworld mysteries. By understanding these palaces' names and locations, practitioners gain protection against invasive pathogenic energies.