《靈寶領教濟度金書》Vol. 280

This passage from the Lingbao Lingjiao Jidu Jinshu details talismanic cultivation practices related to the deities governing various parts of the human body, describing the visual characteristics of four corporeal deities (Shen) and their corresponding incantations.

The first is the Brain Deity (responsible for cognition), named Jueyuanzi, with the courtesy name Daodu. It wears white robes and stands approximately 1.1 inches tall. During cultivation, one must recite the Bathing in the Eastern Well incantation, which describes the celestial river pouring into the Eastern Well (a constellation), using the essence of the sun and moon to cleanse body and mind. Golden youths and jade maidens sprinkle divine dew, and through this ritual bathing, myriad deities descend to assist the practitioner in ascending to immortality.

Next is the Hair Deity, named Yuanfuhua, courtesy name Daoheng, dressed in black. Its cultivation involves the True Forms of the Five Sacred Peaks incantation, praising the primordial teachings of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) and the Five Directions Deities guarding the Five Sacred Peaks. Immortal Qi rises from these mountains, and through deep contemplation, one can commune with celestial spirits.

The third is the Skin Deity, named Tongzhongzhong, courtesy name Daoyun, clad in yellow. Its practice employs the Spirit-Communication Formula and the Eight Scribes Diagram incantation, depicting the radiance of the Three Luminaries (sun, moon, and stars) illuminating the eight directions. Eight celestial scribes (deities recording merits and faults) transmit spiritual Qi, and through focused meditation, one can attract true Qi and ride the Jade Chariot of the Eight Scenes to ascend to the heavens.

Lastly, the Eye Deity, named Xujiansheng, courtesy name Daotong, wears multicolored robes. Its cultivation requires the Six Jia Spirit-Communication Diagram incantation, describing immortal maidens of the celestial palace embracing the sun and moon, illuminating the ten directions of the cosmos, and comprehending profound mysteries. These methods exemplify the Daoist internal cultivation tradition of visualizing corporeal deities and harmonizing Yin-Yang.

This scripture describes the methods of talismanic incantations and visualization practices concerning the deities residing in different parts of the human body in Daoist cultivation. It focuses on several important deities of the "upper section" (upper body), detailing their divine appearances, clothing characteristics, and corresponding cultivation mantras.

First is the Fifth Radiance Deity of the Crown Marrow (the deity at the top of the head), named Ling Mogai, styled Daozhou, dressed in three-and-a-half-inch white robes. During practice, one visualizes the Diagram of the Nine Palaces Purple Chamber while reciting: "The Purple Chamber reflects the lofty realm of clear emptiness, where palaces support one another. Mist swirls around the sun and moon, soaring to veil the great void. The Most Perfect Great Sages chant feather scripts, initiating deliverance through celestial kalpas. The Nine Heavens stabilize spiritual movement, eternally preserving the peaceful abode of heaven and earth. How could refined contemplation stray from the Purple Palace? It nurtures my very form."

The Sixth Radiance Deity of the Spine, named Yi Libu, styled Daozhu, wears jade-white robes. Practitioners visualize the Diagram of Primordial Beginning in Supreme Clarity while chanting: "The Supreme Clarity realm is boundless, where azure and purple radiance intertwine. The spiritual wind stirs the seven-jeweled linden trees, their branches lush and flourishing. Purple phoenixes cry upon long boughs, while dragon scales soar aloft. The Supreme Elder observes the ten directions as celestial beings arrange their ritual robes. Circling the palace walls thrice, they practice robed cultivation through the long night. Those who can preserve the spiritual Qi will naturally ride the radiance to ascend."

The Seventh Radiance Deity of the Nose, named Chong Longyu, styled Daowei, is robed in garments of blue, yellow, and white. Practitioners visualize the Diagram of Perfect Dao in Chaotic Completion while reciting: "Vast was the Primordial Beginning, when chaotic Qi remained undifferentiated. Three colors transformed within emptiness, converging like auspicious clouds. From darkness emerged true radiance, blossoming to display spiritual texts. Suddenly illuminating the long night, they establish heaven and earth's foundation. The natural marvelous true Qi remains rich and enduring forever. Circulating through the Great Brahma Heaven, it opens the dharma gates of all celestial realms."

The Eighth Radiance Deity of the Tongue, named Shi Liangzhi, styled Daoqi, wears seven-inch crimson robes. Practitioners visualize the Diagram of Western Ascent and Preserved Records while chanting: "Riding swift spiritual Qi, I ascend the radiance to the Western Palace. Arriving at the Jade Na kingdom, ten thousand deities follow in attendance. Divine demons bow in submission as Celestial Kings vow their allegiance. Dividing gold to standardize righteous Qi, all honor the King of Virtue. Bestowing authentic Qi, he bears another name to deliver one realm. This is the era of the Dao's flourishing, called the Age of the Virtuous King."

The incantation for the First Radiance Deity of the Throat (the throat's deity) in the middle section is not fully presented. These cultivation methods exemplify the Daoist practice system of internal alchemy (Neidan) and communion with heaven and earth through visualizing body deities and reciting true words.

This scripture describes the Daoist cultivation method of "visualizing the body deities," where practitioners contemplate the forms, names, and incantations of the divine spirits residing within their organs. Each section corresponds to a deity of an internal organ:

The Throat Deity is named Bailiufang, with the courtesy name Daotong. He wears nine-colored robes and stands eight inches tall. During cultivation, recite the "Chart Incantation of Subtle Spiritual Transformation": The great Dao is mysteriously formless and shapeless, circulating primordial Qi (vital energy) to coalesce into exalted perfected beings. Within emptiness, spiritual winds arise naturally. By day, absorb solar Jing (essence); by night, ingest lunar essence. Through cultivation in both sleep and wakefulness, the five immortals undergo transformations. Scenes shift with the void, instantly achieving natural perfection.

The Lung Deity is named Sulingsheng, with the courtesy name Daoping. He wears white robes and stands eight inches and one-tenth tall. Recite the "Chart Incantation of Treading the Nine Heavens": The nine Qi (energies) are pure, lofty, and distant; auspicious clouds veil layered emptiness. Purple mists descend from golden towers (celestial abodes). Within lies the Palace of Taiji (Supreme Ultimate), where the Dao Lord governs the great cosmos. Verdant forests resonate with sacred chants; celestial beings fill the ten directions. In the Southern Mansion of Virtue, four pure guests scatter blossoms in celebration. May I wander freely, crossing the river without waves.

The Heart Deity is named Huanyangchang, with the courtesy name Daoming. He wears red robes and stands nine inches tall. Recite the "Chart Incantation of the Nine Transformations of Immortals": Profound indeed! Focused contemplation connects with emptiness; thoughts reach the highest spirits. Ingest the rosy clouds of the nine heavens; guide the five-colored mists. In three months, ten thousand transformations unfold; in a single day, nine metamorphoses occur. Shed the mortal form to roam the nine realms, frolicking across the three worlds (desire, form, and formlessness). Riding light and shadow, behold the Taishu (primordial essence); spiritual winds stir emerald chariots, while flying mists encircle the ten absolutes. Yellow banners summon myriad spirits. The heavens bestow feathered regalia, lushly entering Taiqing (one of the Sanqing realms).

The Liver Deity is named Kaijuntong, with the courtesy name Daoqing. He wears blue-green robes and stands six inches tall. Recite the "Chart Incantation of Eternal Spiritual Transformation": Silent contemplation summons the mysteries of the true spirits; single-minded stillness naturally returns the divine to its place. Sever external distractions, and upright Qi (energy) harmonizes naturally. Accumulate resonance to attain wondrous true spirits; the six viscera radiate brilliance. Qi blends in harmony; ten thousand spirits echo in cycles. The eight luminous scenes (Bagua) uphold cloud canopies, shining like celestial processions. Bear me aloft beyond the Great Brahma Heaven, wandering freely through the void.

The Gallbladder Deity is named Longdeju, with the courtesy name Daofu. He wears robes of blue, yellow, and green, standing two inches and six-tenths tall. Recite the "Chart Incantation of Preserving Oneness to Nourish the Body": Guide the Qi of the nine heavens; massage the body to nurture its form. Ward off demonic disturbances; gaze afar at the luminous realms of cultivation. Phoenixes soar to channel true Qi; divine dragons transcend to command myriad spirits. At dawn, the host of perfected beings descends.

This scripture describes the Neidan (internal alchemy) cultivation methods involving visualization of deities residing in the five viscera and six bowels. The deity of the left kidney is named "Chun Yuanzhen" with the courtesy name "Daoqing," clad in five-colored robes and standing three cun and seven fen tall. During practice, one should silently recite incantations while visualizing the Hun and Po souls resting in the Mudan Palace (the crown-point acupoint), embracing primordial Qi at the Middle Dantian (heart center), and gathering spiritual energy from three sources at the Lower Dantian (lower abdomen) to generate divine light. By opening the Three Passes (coccyx, thoracic spine, and jade pillow acupoints) and absorbing solar-lunar essences, the Qi of all five viscera nourishes the entire body.

The right kidney deity is named "Xiang Wuhua" with the courtesy name "Daoyu," dressed in black and white robes, standing three cun and five fen tall. Practitioners should visualize the energies of the Five Stars (Venus, Jupiter, Mercury, Mars, and Saturn) at dawn, focusing their concentration on the Mudan Palace while swallowing solar-lunar essences. At dusk, they guide lunar brilliance to irrigate the Dantian, allowing three streams of genuine Qi to manifest visions until myriad deities return to their positions, ascending to the solar-lunar palaces.

The spleen deity is named "Bao Yuanquan" with the courtesy name "Daoqian," robed in imperial yellow and standing seven cun and three fen tall. During cultivation, one visualizes spiritual Qi dispersing like swaying ganoderma herbs in the wind, celestial maidens scattering blossoms beneath the radiance of sun and moon. Jade Maidens (female deities) soar through the air holding golden trays—through envisioning their true forms descending, swallowing ganoderma essences, and guiding luminous energy to permeate the entire body.

The stomach deity is named "Si Laiyu" with the courtesy name "Daozhan," wearing yellow robes and standing seven cun tall. Practitioners visualize swirling spiritual Qi as Jade Maidens adorned with emerald pearls and jade pendants float gracefully. By stabilizing the Six Yin energies (of the six bowels) through visualization and invoking the descent of the Six Ding Divine Generals (six guardian deities), they harmonize spirit within the Golden Chamber (inner cultivation space).

The deity of the intestines is named "Zhao Liankang" with the courtesy name "Daohuan," also known as "Dongwei," clad in... (remaining text fragmentary). These cultivation methods all emphasize visualizing the forms of internal deities while coordinating breath regulation and incantations to balance Yin-Yang and consolidate primordial Qi.

This passage from the Daoist scripture Lingbao Lingjiao Jidu Jinshu details the practice of visualizing bodily deities and reciting incantations for cultivation.

The deity of the small intestine is named Peng Songliu, with the Daoist name "Dao Chu" (Way's Kitchen). He resides in the void, clad in crimson robes measuring 2.1 inches. Practitioners recite the Divine Immortal Daoyin Diagram Incantation:

"Five-colored auspicious clouds flourish like lingzhi mushrooms, while mysterious radiance emits jade light. Concentrate the spirit to penetrate the numinous chambers, wandering as if feasting in the palaces of the Three Pure Ones (Sanqing). The five hues regulate the supreme true Qi (Zhenqi), as essence (Jing) and vital energy (Qi) flow to nourish the ten directions. Breathing effortlessly, celestial maidens accompany the golden countenance. Daoyin techniques draw in heaven and earth's spiritual energy, with profound Qi nourishing the six viscera. Sincere visualization easily connects with the divine, while serene meditation reveals the wonderland of Mount Kongtong."

The deity of the abdominal cavity is named Shou Houbo, with the Daoist name "Dao Xu" (Way's Emptiness), wearing nine-colored robes measuring 7.1 inches. The accompanying Cavern's Vast Preservation Diagram Incantation states:

"Purify Qi to harmonize the realm of Supreme Mystery (Tai Xuan), where the gathered immortals dwell in tranquil mountain grottoes. Five-colored brilliance illuminates the sun and moon, guiding the assembly to store essence (Jing). Above, it governs the Purple Tenuity Palace, overseeing celestial scriptures. Here, adepts guard the One (Shou Yi) in cultivation, awaiting the revelation of heavenly secrets through sincere contemplation. The Five Directional Elder Lords (Wu Fang Lao Jun) oversee demonic trials—upright hearts naturally find peace. Mastery of water and fire's balance earns a name in the Nine Heavens' immortal registers. Alas, those who cling to attachments may yet ride the radiant clouds to ascension."

The deity of the diaphragm is named Guang Yingzhai, with the Daoist name "Dao Zhong" (Way's Center), robed in white garments five inches long. The Transformation and Concealment Diagram Incantation declares:

"Transform within emptiness, as the Five Phases (Wu Xing) manifest forms. Penetrate the Qi of nature—essences of metal, wood, water, and fire. Earth is the hidden crucible, where the six celestial stems align with immortal courts. Jade garments shift in splendor, youth and age mirroring each other. Minute as a hair's breadth, vast as mountain peaks. Plant the methods of profound mystery, walking alongside the eight celestial officers. Ten thousand changes follow the heart, wandering freely in boundless joy."

The deity of the flanks is named Pi Jiama, with the Daoist name "Dao Cheng" (Way's Fulfillment), dressed in red-white robes measuring 4.1 inches. The Gathering Mushrooms and Opening Mountains Diagram Incantation begins:

"Towering numinous peaks pierce the azure heavens. Five-colored lingzhi grows on mystic ridges, immortal herbs...". These incantations exemplify Daoist practices of visualizing bodily deities and harmonizing the Five Phases (Wu Xing). Through contemplating deities of specific colors and dimensions while coordinating breathwork, practitioners aim to nurture life and attain spiritual refinement.

This scripture describes the divine talismans (Fulu) and incantations used in the Lingbao tradition of Daoist practice, focusing particularly on the cultivation of yin-yang spirits in the lower Dantian (energy center) and the five organ-related charms.

Regarding the Left Yang Spirit Talisman of the Seventh Lower Scene: The Left Yang Spirit is named Fuliuqi, with the courtesy name Daogui. It wears blue-yellow robes and stands 2.3 inches tall. During practice, one recites the "Divine Mirror Diagram Incantation," which essentially praises the spirit's majestic radiance illuminating all directions, penetrating heaven and earth, discerning ghosts and supernatural beings. It naturally manifests the qi of abundant yang, illuminating celestial forms, enabling practitioners to transform their bodies and enter the Purple Tenuity Heavenly Court through cultivation.

The Right Yin Spirit Talisman of the Eighth Lower Scene features a spirit named Baobiaoming, courtesy name Daosheng, dressed in blue-yellow-white robes and also measuring 2.3 inches tall. Practitioners recite the "Supreme Unity of the Ultimate Diagram Incantation," describing the supreme manifestation of the Imperial One's true form with dragon-phoenix patterns, its majestic light shining through the nine heavens, governing the qi of all realms as the sovereign of myriad immortals, serving as the gateway to the supreme Dao and the Great Brahma Heaven.

Following these are the twelve meridian transformation talismans, which include detailed instructions:

• The Kidney Talisman is governed by talisman official Ding Zhong. The incantation "Mysterious Pillar of Primordial Cavern" requires forming the Zi hand seal while drawing black qi from the north to blow into the talisman, summoning the kidney spirit Xuanming (courtesy name Yuying).

• The Heart Talisman is overseen by official Yang Yuanguang. The incantation "Cinnabar Soul Embracing Fire" involves forming the Wu hand seal while channeling red qi from the south into the talisman to invoke the heart spirit Danyuan (courtesy name Shouling).

• The Liver Talisman is managed by official Ding Qianshan with the incantation "Water Official Channel Qi," requiring corresponding hand seals and qi manipulation techniques.

Each incantation concludes with the phrase "Urgently, urgently, in accordance with the statutes of the Great Emperor of Longevity," signifying immediate execution by the decree of this celestial authority. These talismans and cultivation methods represent essential techniques in Daoist Neidan (internal alchemy) practice for harmonizing the five organ spirits and refining Jing (essence) and Qi (vital energy).

This scripture records Daoist talismanic incantations (fulu) and ritual procedures for summoning the five viscera deities (liver, lungs, spleen, bladder, and small intestine). Each incantation corresponds to a specific organ deity, containing the deity's sacred name, the name of the talismanic official, the mantra, and operational methods.

When summoning the liver deity, one must recite the sacred name "Dragon Mist, Character of Luminous Containment" while forming the mao hand seal (a specific finger mudra), drawing in the azure qi from the eastern direction to infuse the talisman. The mantra "Om rao yao rao duo ni" possesses summoning efficacy, and the entire procedure must be executed with the solemnity of the Great Emperor of Long Life issuing an imperial decree.

The spleen deity is invoked as "Constant Presence, Character of Soul Anchoring," requiring the middle-finger center seal (a specific hand gesture) while gathering yellow qi from the central direction. The bladder deity bears the name "Great Numen, Character of Passage," summoned with the gen trigram seal (one of the eight Bagua hand positions) while collecting dark-blue qi from the northeast. Each step emphasizes "urgently and swiftly according to the ordinances of the Great Emperor of Long Life," indicating strict compliance with celestial laws.

Parenthetical annotations in the scripture explain the deity systems corresponding to each organ. For instance, "The Sovereign's Hundred Demonic Flying Spirits in Unified Qi" refers to the spleen's connection with numerous celestial beings, while "Yin-Yang's Four Deities as United Hun and Po Spirits" indicates the bladder's functional relationship with the human soul system. These talismanic incantations are primarily used for neidan (internal alchemy) cultivation, harmonizing the qi of the five viscera for health preservation and spiritual practice.

This scripture records Daoist incantations and rituals for summoning the deities of the five viscera. The core content consists of four sets of talismanic invocations for different organ deities, each containing the deity's sacred name, hand mudras (finger positions) corresponding to compass directions, Qi (vital energy) coordination, and associated talismanic officials (divine functionaries who execute the commands).

The first set invokes the Small Intestine Deity, named "Grand Emptiness" (Taixu) with the courtesy name "Water-Grain" (Shuigu). Practitioners form the Kun position (southwest) mudra while circulating pale red Qi to activate the talisman. The talismanic official is named Shen Fu. The incantation references the "Two Energies Heavenly King" who connects all deities, facilitating the fusion of internal and external energies for transformative creation. The ritual begins with forming the Yin position (northeast) mudra while reciting verses evoking thunderbolts and spiritual elixirs, concluding with the decree of the Great Emperor of Long Life.

The second set summons the Gallbladder Deity, named "Dragon Radiance" (Longyao) with the courtesy name "Majestic Illumination" (Weiming). The Xun position (southeast) mudra is formed with emerald-green Qi. The official Zhou Ziran appears in verses connecting human vitality with the Lunar Thearch, emphasizing the Heavenly King's command to safeguard the gallbladder meridian. The ritual starts with the You position (west) mudra, chanting phrases that invoke cosmic forces and spiritual pathways.

The third set calls the Large Intestine Deity, named "Great Fullness" (Dachong) with the courtesy name "Governing Splendor" (Zhihua). The Qian position (northwest) mudra coordinates with green Qi, assisted by official Zhang Xiu. The text mentions the Three Officials and Five Emperors paying court as the Great Unity (Taiyi) deity returns to subdue demons. Practitioners begin with the Mao position (east) mudra, reciting verses about solar-lunar convergence and stirring spiritual winds.

The fourth set invokes the Stomach Deity, named "Numinous Light" (Lingguang) with the courtesy name "Great Granary" (Taicang). The middle finger's center joint mudra works with purple Qi, supervised by official Zhuo Li. References to the Triple Burner's (Sanjiao) functions emphasize demonic annihilation. The incantation describes celestial pearls linking and dragon caves of spiritual springs.

These talismanic practices belong to Daoist internal cultivation (Neidan) rituals. Through specific mudras, Qi coordination, and incantations, they activate the power of bodily organ deities. Each set concludes by invoking the immediate efficacy of decrees issued by the Great Emperor of Long Life.

This scripture primarily expounds on Daoist cultivation methods concerning the invocation of internal deities and the application of talismanic incantations (Fulu). Several key concepts are highlighted:

First, it addresses the summoning of deities associated with the "Three Burners" (the upper, middle, and lower energy regions of the body) and the "Bao Luo" (meridian system). During practice, specific hand seals (such as the Gen seal or Mao seal) must be formed while coordinating breath regulation to absorb primordial Qi from different directions (e.g., the azure Qi from the northeast or the green Qi from the east). Mantras like "Om Xu Hong Hong Li Zha" possess the power to invoke divine beings.

Second, it details the use of talismans connected to the Five Directional Emperors. The talisman of the Green Emperor (the Wood Virtue Emperor of the East) safeguards the ethereal and corporeal souls (Hun and Po) and stabilizes the Three Dantian (energy centers). The Red Emperor's (Fire Virtue Emperor of the South) talisman nourishes primordial Qi and aligns the myriad deities. The White Emperor's (Metal Virtue Emperor of the West) talisman harmonizes the Yin soul (Po) and dispels pathogenic energies. These practices require corresponding hand seals (e.g., Mao seal, Wu seal, or Li pattern) and visualization of Qi in specific colors (green or red) merging with the Qi of the internal organs before being infused into the talisman.

The entire process emphasizes the integration of "Cunxiang" (visualization) and "Qu Qi" (energy gathering). Through precise mantras, hand seals, and breathing techniques, internal deities are activated to resonate with cosmic energies. The concluding "Harmonized Manifestation and Form Total Secret Mantra" synthesizes the effects of all preceding talismans. These methods represent advanced practices within the Daoist internal alchemy (Neidan) tradition.

This scripture records several methods for crafting Daoist talismans (fulu) and their accompanying incantations. The first is the "Middle Primordial Imperial Numinous Nine Qi Transformation Purple-Gold Immortal Talisman," which must be created during the You hour (5-7 PM) while forming the Dui trigram hand seal and silently reciting the invocation to summon deities. During creation, the practitioner visualizes inhaling seven streams of white Qi from the west, blending them with seven streams of lung Qi from their own body, then projecting this combined energy into the talisman through the hand seal. Its paired "Black Emperor's Jade Bureau Command Incantation" states: "The Black Emperor governs blood, ten thousand spirits preserve essence."

Next is the "Yellow Primordial Numinous Capital Eightfold Golden Script Talisman," crafted during the Zi hour (11 PM-1 AM) with the Kan trigram hand seal while silently invoking deities. The practitioner draws in five streams of black Qi from the north, merges them with five streams of kidney Qi, then projects them into the talisman. Its accompanying "Yellow Emperor's Jade Bureau Command Incantation" declares: "The Yellow Emperor rules the center, no spirit may transgress."

The "Three Primordials Purple Tenuity Eightfold Yellow Unity Transformation Talisman" requires forming the middle finger center seal while silently invoking the Celestial Worthy of Numinous Treasure. Twelve streams of yellow Qi from the central direction are inhaled, blended with twelve streams of spleen Qi, then projected into the talisman.

Detailed instructions follow for the "Green Emperor Soul-Protection Talisman" and "White Emperor Spirit-Attendance Talisman." The former is inscribed with green characters on white silk while forming the Zhen trigram hand seal. Its incantation describes scenes of azure light illuminating all existence and refining souls into spiritual essence, concluding with "By the urgent decree of the Nine Qi Heavenly Lords of the East." The White Emperor talisman's chant depicts scenes of white luminous essence and golden radiance emitting flames.

All these talismans follow strict protocols of timing, hand seals, visualization, and incantation sequences, reflecting the ritual precision characteristic of Daoist talismanic traditions. Each corresponds to specific deities (the Five Directional Emperors) and bodily organs (the five viscera), achieving cultivation goals of soul protection and spirit refinement through harmonizing particular Qi currents.

This scripture describes five Daoist talismans (fulu) used in cultivation practices—the Red Emperor's Qi-Nourishing Talisman, Black Emperor's Blood-Circulating Talisman, Yellow Emperor's Central Ruler Talisman, etc.—and their application methods, involving the utilization of the Five Phases' energies (Metal, Fire, Water, Earth).

The first section explains the "Red Emperor's Qi-Nourishing Talisman" (Southern Fire-energy talisman). During practice, one visualizes celestial moonlight transforming into white clouds descending into the lungs while reciting the incantation "Decree of the Seven Qi Celestial Lords of the West." The talisman must be drawn with purple ink on white paper, using the Dui trigram hand seal (formed at the base of the little finger) to gather Metal Qi. Phrases like "the nine Qi shine through the caverns" depict the circulation of vital essence (Jing) within the body, concluding with "Decree of the Three Qi Celestial Lords of the South."

The second section details the "Black Emperor's Blood-Circulating Talisman" (Northern Water-energy talisman). Drawn with white ink on black paper using the Kan trigram hand seal (formed in the palm's center), it gathers Water Qi. The incantation's lines such as "six Yang divides Heaven" describe the harmonious interaction of Yin-Yang, ending with "Decree of the Five Qi Celestial Lords of the North."

The third section presents the "Yellow Emperor's Central Ruler Talisman" (Central Earth-energy talisman). Created with red ink on yellow paper using the middle finger's central position as the hand seal, it collects Earth Qi. Phrases like "precious blossoms of wondrous numinosity" refer to the movement of vital essence, concluding with "Decree of the One Qi Celestial Lord of the Center."

Finally, the "Five Sprouts Authentic Text" (Wuya zhenwen) describes the Eastern Green Sprout cultivation method: at dawn while facing east, visualize azure light from the Wood Star enveloping the body. With the tongue touching the upper teeth, swallow the accumulated saliva in three portions, imagining green Qi entering the liver through the mouth. This "ingesting the Green Sprout" practice is said to illuminate both body and spirit.

These talismans and practices embody the Daoist principle of "cosmic resonance" (tianren ganying), employing specific hand seals, incantations, and visualizations to channel the Five Phases' energies from heaven and earth. Each talisman corresponds to a cardinal direction, color, and internal organ, forming a complete Five Phases cultivation system for regulating the viscera and refining body-mind cultivation.

This scripture records the "Five Directions True Scripts" ingestion method in Daoist cultivation, corresponding to the five cardinal directions (south, west, north, center). Through specific rituals and visualization (meditation), it harmonizes the five viscera and absorbs the spiritual energy of heaven and earth.

The Southern Red Sprout True Script describes the method for cultivating heart fire: ingesting vermilion elixirs (Zhudan) and drinking from the Cinnabar Pool. During practice, one silently invokes the name of the Southern Cinnabar Spring Emperor (Dijun). When drawing talismans (Fulu), the tongue lightly sweeps the outer surface of the lower teeth, then licks the lips to generate abundant saliva (Jade Mushroom, Yuzhi), which is swallowed in three portions. The practitioner visualizes red spiritual energy from the south sparkling with the light of Mars, enveloping the entire body before guiding this energy into the heart to stabilize the heart palace. Shortly thereafter, the entire body becomes radiant both internally and externally.

The Western White Sprout True Script corresponds to lung cultivation: ingesting white crystalline stones (Mingshi) and drinking spiritual liquid. While silently invoking the Western Bright Stone Emperor, the tongue sweeps the upper teeth to generate saliva that's swallowed in three portions. The visualization involves white spiritual energy from the west shimmering with Venus' radiance, channeled into the lungs to stabilize the lung palace, illuminating the entire body inside and out.

The Northern Blue-Green Sprout True Script cultivates the kidneys: ingesting black essence (Xuanzi) and drinking jade nectar (Yuyi). The practitioner silently calls upon the Northern Dark Nourishment Emperor while sweeping the tongue along the inner surface of lower teeth to produce saliva swallowed in three portions. The visualization features black spiritual energy from the north gleaming with Mercury's light, directed into the kidneys to stabilize the kidney palace, making the entire body luminous and translucent.

The Central Yellow Sprout True Script cultivates the spleen: ingesting the essence of the central Wuji direction and drinking sweet spring water (Liquan). While invoking the Central Jade Emperor (Yingdi), the tongue sweeps the upper palate (Xuanying) to gather saliva that's swallowed in three portions. The visualization shows yellow spiritual energy from the center radiating with Saturn's brilliance, guided into the spleen to stabilize the spleen palace, filling the entire body with radiant illumination.

These cultivation methods all emphasize stimulating saliva through specific tongue movements (known in Daoism as "stirring the sea"), combined with visualizing starlight corresponding to the five viscera, ultimately achieving the cultivated state of internal-external luminosity. Each direction corresponds to different colors, celestial bodies, and internal organs, forming a complete Five Phases (Wuxing) cultivation system.