《雲笈七籤》Vol. 18

The Seven Tablets in a Cloudy Satchel, juan 18

The Central Scripture of Laozi, Part One (also called The Jade Calendar of the Pearl Palace)

First Immortal Deity

The scripture says: “‘Supreme Supreme Taiyi’ is the father of the Dao and a divine being who existed before Heaven and Earth took shape. He dwells above the Nine Heavens, within the Great Clarity, beyond the hidden darkness of the eight directions, and exists in the subtlest of places. I do not know his true name; I know only that he is primordial Qi, the vital energy from which Heaven, Earth, and all things arise.

“He has a human head and a bird’s body, like a rooster or a phoenix. He wears a robe of five-colored pearls and is dark yellow in hue. He stands directly above the practitioner’s head, nine feet from the body, and dwells beneath the canopy of blossoms in a purple cloud—a propitious cloud shaped like an umbrella. If the practitioner sees him, they should say: ‘Supreme Supreme Taiyi, Lord of the Dao; I, the humble novice Wang Jia of the Lu-Sun lineage, purify my intentions and cherish the Great Dao. I wish to seek long life.’”

Second Immortal Deity

The scripture says: “‘Wuji Taishang Yuanjun’ is the Lord of the Dao. He has nine heads on one body and sometimes transforms into nine people. All wear robes of five-colored pearls and crowns that symbolize the nine virtues. He is the son of Supreme Supreme Taiyi; calling him a son is merely a convenient way of speaking. In truth, he is primordial Qi, born spontaneously from nature.

“He is above the practitioner’s head, dwelling beneath the canopy of blossoms in a purple cloud. If the practitioner sees him, they should say: ‘August Heavenly Emperor, Supreme Lord of the Dao, I, the humble novice Wang Jia, cherish the Great Dao and wish to seek long life. Please nurture me, bless me, and protect me. When poisonous insects and fierce beasts see me, please make them lie dormant. May the things I undertake come to completion, and may I obtain what I seek.’

“He is in the land of Great Clarity, in the village of Emptiness. His surname is Zhu, his name Yu, and his courtesy name Dixiang. Within the Celestial Enclosure of Great Subtlety, he is in the midst of Gouchen: he is one of its stars, known as ‘Heavenly Emperor, Supreme Great Sovereign, Radiant Soul Treasure.’ The practitioner should contemplate him often and never forget him. This deity is also within the human body and should be kept in mind between the eyebrows, so that Qi rises through the Niwan, where the spirits of the head reside, and connects with Heaven.”

Third Immortal Deity

The scripture says: “The Eastern King Father, also called the Eastern Lord, is the primordial Qi of Azure Yang and the ancestor of all the gods. He wears a robe of five-colored pearls and a three-seamed crown, also written as ‘three-pointed crown.’ Clouds of Great Clarity adorn the crown and shimmer in five colors. He governs the East and dwells below on Mount Penglai. His surname is Wuwei and his courtesy name is Junxian; one account gives his courtesy name as Junjie.

“He is also within the human body, above the head. Wang Ziqiao is on his left and Chi Songzi on his right. He governs the left eye and moves about in the head.”

Essence and Qi rise upward to become the sun. This deity is called Fuxi and dwells in Dongming Ward, Taiqing Township.

The Queen Mother of the West, whose courtesy name is Yanchang, dwells in the right eye and governs the moon. The child within the right eye is named Yingming. The King Father dwells in the left eye, the Queen Mother in the right, and the child between the two eyes. The eyes are equal to one another. Practitioners should visualize the King Father of the East and the Queen Mother of the West standing above the crown of the head, the three of them side by side. Then they should unite the refined light of the sun and moon, and visualize it descending through the Purple Chamber, Taiyi, Crimson Palace, Yellow Court, Great Abyss, and Dantian (energy center). Circulate the true Qi five times, until it spreads throughout the abdomen; then circulate it twelve times, until it spreads throughout the whole body. Stop once the circulation is complete.

The Vermilion Bird Gate, the portal symbolizing the Vermilion Bird, is located at the breasts. The left breast is called Jun’a, and the right, Wengzhong. Beneath the breasts is the Jade Gate. Above it are the Celestial Dog and Celestial Rooster, who bark and crow at dawn and dusk.

The Fourth Immortal

The scripture says: The Queen Mother of the West is the original Qi of Great Yin. Her surname is Ziran and her courtesy name is Jun思. She governs below at Mount Kunlun, amid the ninefold Golden City and ten-thousand-zhang-high clouds of five-colored Qi; above, she governs beneath the Big Dipper, the Flower Canopy, the Purple Chamber, and the Northern Culmen. She is also present within the human body, dwelling in the right eye. Her surname there is Great Yin, her name Xuanguang, and her courtesy name Yanyu. People must receive the protection of the King Father and Queen Mother for their eyes to move and see, grow intelligent, and distinguish beauty from ugliness. The deities below are like a mother longing for her child, and the child longing for its mother. When their essence and Qi respond to one another, they can endure for a long time.

A person’s two breasts are where the essence and Qi of the myriad spirits gather and Yin-Yang fluids mingle. Beneath the left breast is the sun, and beneath the right is the moon; these are where the King Father and Queen Mother dwell. Above, the King Father and Queen Mother dwell in the eyes; they move about at the crown of the head, stay beneath the breasts, and lodge at night in the Crimson Palace and Purple Chamber. All of these are Qi of Yin and Yang.

The Fifth Immortal

The scripture says: The Lord of the Dao is “One”: the August Heaven, the Supreme Emperor, the Central Pole and Northern Culmen, and the central star. He is in the Great Abyss Purple Chamber Palace, above the nine heavens at a height of ten thousand zhang. He wears robes of five colors and a crown symbolizing the nine virtues. Above him is the primordial Qi of Great Clarity, its cloud-light shining in five colors. Beneath the ninefold Flower Canopy, Laozi Taihe stands in attendance at his sides. The Lord of the Dao’s surname is Zhihuang, his name is Shanghuangde, and his courtesy name is Hanchang. He is also present within the human body, beneath the Flower Canopy in the Purple Chamber Palace, dwelling in Pingle Ward, Yuangui Township. His surname is Ling…

The Spirit of the Yang Character, Ziming (the deity who protects the body), has yellow skin and stands nine fen tall. He wears a robe made of pearls in five colors and a “Crown of the Nine Virtues.” His thoughts are profound, and the crown is three cun long. He lives in the Purple Chamber Palace, the inner palace where deities dwell, beneath the Canopy of Flowers. His wife is the Jade Maiden of Dark Light of Great Yin. She wears a robe of pearls in five colors, dark and yellow, and stands nine fen tall. When you visualize her, she appears three cun tall and lives in the Palace of Great Simplicity, where she cares for the Perfected One Zidan. Zidan gradually grows until he is as tall as you.

If you can visualize Zidan and speak with him, you can summon Ziming to go up and pay a visit to the Dao Lord. The Dao Lord is “the One,” the Daoist name for the source of all things. He rides a carriage adorned with clouds and pearls, drawn by horses of the Nine Extremes; at times, he rides six dragons and rules over the world. You should visualize him often. On each of the Eight Seasonal Nodes—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—as well as on the last and first days of each lunar month, at dusk, and at midnight, pray:

“Celestial Spirit, Jie Rong, Perfected One Wang Jia: may I attain long life. One of Great Mystery, please protect the body and five viscera of [name], and keep them peaceful and enduring.”

The Sixth Immortal

The scripture says: Lao Jun is the soul of Heaven and the ruler of nature, and he constantly attends the Dao Lord’s left side. Thus, each of us nine has nine heads. I am their leader, honored as the Royal Father; the others do not hold this rank. The human body, too, has such deities within it.

He lives in a small hut in the Golden Tower District. His surname is Pi, his name Ziming, and his courtesy name Lanlan. He wears blue robes, stands nine fen tall, and holds a sacred fungus and a blue banner as he attends the Dao Lord’s left side. He follows the immortal Zhong Chengzi. When you visualize him, he appears three cun tall and is always at your left, in proportion to your body. His wife is the Plain Maiden. She wears yellow robes and stands nine fen tall; when you visualize her, she also appears three cun tall.

The Seventh Immortal

The scripture says: Taihe is the Po soul of Heaven and the ruler of nature, and he constantly attends the Dao Lord’s right side. The human body, too, has such a deity within it.

He lives in the District of Tai. His surname is Jiaoli; he is the Master, and his courtesy name is □□. He wears white robes, stands nine fen tall, and holds a golden sword and a white banner as he attends the Dao Lord’s right side. He follows the immortal Qu Wenzi. When you visualize him, he appears three cun tall and is always at your right as you sit, rise, and move about. His wife is the Jade Maiden of the Blue Waist. She wears blue robes and stands nine fen tall; when you visualize her, she also appears three cun tall.

The Eighth Immortal

The scripture says: The Lord of the Mudball is the spirit of the brain. He is born within the brain and is the root of the kidneys and the origin of the heart’s essence. The Lord of the Mudball lives in Penglai, in the District of the Canopy of Flowers; he is the Old Man of the Southern Pole. His courtesy name is Yuanxian. He wears a robe of pearls in five colors and stands nine fen tall, positioned at the very top of your head, within the brain…

The Immortal may appear in the brain and be seen before one’s eyes. When visualizing him, imagine that he is nine fen tall, though some accounts say three cun.

When you see him, say: “The Old Man of the Southern Pole commands that I, So-and-so, live long. Whether I travel east, west, south, or north, descend into the earth, or ascend to heaven, I will never die or perish. Please remove my name from the register of the dead and enter it in the register of the living, so that I may serve the Lord of the Dao and live as long as Heaven and Earth.”

The Ninth Immortal

The scripture says: “‘Southern Pole’ is the foremost of the Immortals and their leader. He is also called the Supreme Supreme Great One (Taishang Taiyi). In Heaven, he is the marquis and king, the Duke Grand Commandant. He governs all manner of calamities and the omens of good and ill fortune affecting the state’s destiny. In Heaven, he corresponds to the planet Yinghuo (Mars); on Earth, he governs Mount Huo. There is also an Old Man of the Southern Pole within the human body. He dwells in the Central Origin of the Crimson Palace, in the village of Longhao. His surname is Li, his given name Shang (also called Chang), and his courtesy name Luzi. He wears crimson clothes. When visualizing him, imagine that he is nine fen tall, though some accounts say three cun, and that he is located in the heart.

His wife is a Jade Maiden, dressed in white and nine fen tall, though some accounts say three cun. The scripture says one should often visualize an ornate canopy in the heart, with a divine being beneath it. He wears a red headscarf and a tall cap, a crimson robe, a jade belt, a purple sash, and a golden seal. His name is Heavenly Marquis, Jade Belt, Purple Sash, Golden Seal, Mysterious Yellow Son. One who can see him will be able to look in all eight directions; after visualizing him for a thousand days, one will ascend to immortality. If, during meditation, one can see the little child in the brain, this is the divine being meant here.

The Tenth Immortal

The scripture says: “‘Sun and Moon’ are the Duke Minister of Works and the Duke Minister of Construction in Heaven. They govern the offenses of the Son of Heaven and of rulers. They set the stars Taibai and Chenxing (Venus and Mercury) in motion in Heaven, and on Earth they govern Huayin and Mount Heng. They are also present within the human body as the left and right kidneys. The spirit of the left kidney takes the form of a man dressed in black; the spirit of the right kidney takes the form of a woman dressed in white. When visualizing them, imagine that they are nine fen tall, though some accounts say three cun.

The Sun and Moon are Jing and Qi, the energy of emptiness, and the root of the human being. They also correspond to the eyes: the left eye is the Duke Minister of Works, and the right eye is the Duke Minister of Construction. Each kidney has three spirits, making six in all. On the left are the Director of Destiny and the Commandant of the Retinue; on the right are the Director of Records and the Minister of Justice. They govern the recording of people’s offenses and report them to the August Emperor of Heaven and the Most High Lord of the Dao. When visualizing these spirits, ask them to erase So-and-so’s name from the register of the dead and enter it in the register of long life.

Beside the Director of Records are six Jade Maidens of the Six Ding, whose courtesy name is Daoming. They all sit upon a divine tortoise and ride in a carriage formed from purple clouds, drawn by two carp. Their courtesy name is Taichengzi. The Mysterious Mother and the Mother of the Dao sit at the center. They are the teachers of the body and govern the nurturing of the spirits within it. They sit beneath an ornate canopy formed from clouds of five colors, wearing the planet Venus and the bright Moon upon their heads.”

The light of this pearl shines throughout the whole body. In ordinary practice, one should visualize it often. On the nights of the Eight Seasonal Nodes—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—lie down and pray:

“司命 (Siming, the deity who governs human lifespans) and 司录 (Silu, the deity who keeps the registers), 六丁玉女 (Liuding Jade Maidens, goddesses in Daoist belief), please remove so-and-so from the register of the dead and enter so-and-so instead in the Jade Register of Long Life, the immortal register that symbolizes longevity.”

The Eleventh Immortal

The scripture says: Central Pole Yellow Elder is the dwelling of the perfected beings and also the Lord of the Central Dipper, a star deity in the middle of the Northern Dipper. He is a marquis and king in Heaven, and governs the palace of the Empress and the Plain Maiden. There is also a corresponding presence within the human body. The Yellow Court Perfected One, a deity within the body, is the parent of the Dao and the source from which the Red Child, a symbol of the body’s inner deity, is born. “Self” means my own body.

The Empress is the Taiyin Mysterious Light Jade Maiden, a goddess within the body who symbolizes the moon. She is the mother of the Dao. She is located above the spleen, within the Central Dipper, dressed in a robe of five-colored pearls and seated beneath a canopy formed of yellow clouds. She governs the nurturing of the Red Child. One should regularly visualize her: beneath the breasts are the sun and moon, and within them are yellow essence and red Qi, symbolic vital substances. They enter the Crimson Palace, the seat of the heart, and then the Purple Chamber of the Yellow Court, the divine chamber within the body. The yellow essence and red Qi fill the Great Granary, the stomach, and the Red Child sits facing south inside the stomach’s passage, drinking them and becoming full. This can eliminate all illness and prevent every kind of calamity from approaching. By regularly visualizing these scenes, one can become a perfected being. Thus it is said: “They emerge together but have different names.”

A commentary says: The sun and moon emerge together but have different names. The Yellow Perfected One of the Upper Origin Hamlet, Middle Origin Ward, is named Yellow Robe Child. He governs fasting from the grains, can make the mind clear, and can become suddenly large or small. At dawn, when the rooster crows, and at mealtimes, pray:

“Yellow Robe Child, Yellow Robe Child, Yellow Court Perfected One within my body, please bring me medicinal wine, pine-pith jerky, rice, millet soup, and all kinds of food and drink, and let them arrive at once.”

After praying, close your eyes for a moment, then keep your mouth closed and swallow. Repeat this fourteen times, and you will be full.

The Twelfth Immortal

The scripture says: “I” means the child of the Dao; such a presence also exists within the human body, and is not found only in “me.” It is located in the Great Granary, inside the stomach’s passage, seated facing south on a bed of pearls and jade. A canopy of yellow clouds covers it, and it wears a robe of five-colored pearls. Its mother, above and to its right, holds and nurtures it; its father, above and to its left, instructs and protects it.

Thus the father is named Lingyang, with the courtesy name Ziming; the mother is named Taiyin, with the courtesy name Mysterious Light Jade Maiden; and the child itself is named Yuanyang, with the courtesy name Zidan. The Perfected One is named Zhonghuang. He is my teacher, often instructing me in the Dao of immortality and long life, and is always in attendance at my side. The Great Granary is within the spleen, and is associated with Yellow Robe…

You once attended upon me and carried out tasks on my behalf. In the Hall of the Spirits, you should therefore be able to receive offerings and food. So you must often picture the Perfected One, Zidan, sitting upright inside the Great Granary (the stomach), facing south as he eats.

Contemplate the essence and Qi: yellow essence transforms into red Qi, and he drinks from the Spring of Sweet Dew. Zidan, the Son of Original Yang, is nine fen tall. Picture him as the same size as your own body. Your parents raised you, and only then could you become an immortal. Often picture yourself inside the stomach passage, dressed like a child in multicolored robes and seated on a bed made of pearls and jade. Yellow clouds and red Qi form the curtains. You eat golden and jade delicacies, consume divine elixirs and numinous plants, and drink from the Spring of Sweet Dew. Riding on yellow cloud Qi, you travel in a carriage adorned with pearls and jade of five colors. Twelve flying dragons, twenty-four white tigers, and thirty-six vermilion birds lead the carriage. After contemplating this for nine years, you will ride the clouds away from the human world and pay your respects to the Lord of the Dao.

The spirit officials under my command number thirty-six thousand. If you can accomplish this, the members of your clan, too, will attain the Dao, become immortals, and ascend to Heaven in broad daylight.

You must make offerings to your ancestors according to the seasons. On a Hai day in the first month, at cockcrow, make offerings to the suburban altar and the ancestral temple. On a Hai day in the second month, make offerings to the Earth and Grain deities, the Earl of Wind, and the Master of Rain. In the fourth and fifth months, make offerings on a Shen or Mao day; in the seventh and eighth months, on a Si or Wu day; and in the tenth and eleventh months, on a Mao or Xu day. These offerings are not performed in the final month of each season. At those times, simply dispel impurity, make offerings to the Earth Lord, and drive away the Hidden Corpse, an evil spirit believed in Daoism to cause illness and decline.

Each of these spirits corresponds to a place within the body. The Suburban Altar is in the brain gate atop the head; the Ancestral Temple is in the bone at the back of the crown. The Earth Altar is at the left end of the spleen, and the Grain Altar is at the end of the large intestine. The Earl of Wind is at the Eight Gates, beside the navel; these are the Five Cities and Twelve Towers. The Master of Rain is at the end of the small intestine. The Four Rivers—the spirits of four great rivers—are Kunlun, where cloud Qi emerges; Weak Water is in the womb. The kitchens where all the spirits eat are inside the Great Granary. Call upon the spirits in order, summoning them by name, and do not forget any of them.

Thirteen: The Immortal

The scripture says: The Jade Pivot is the Lord of the Northern Dipper. He is a marquis and king in Heaven, governs and commands twelve thousand spirits, and oversees the registers of human lifespans. There is also a Jade Pivot within the human body, located at the navel. The Lord Taiyi is the marquis and king within the body. He is titled the Great General Who Supports Heaven and the Specially Advanced Marquis, and governs the twelve thousand spirits within the body.

The Lord Taiyi dwells in the Jade Pivot of the Central Pole District. His surname is Wang, his given name is Yang, and his courtesy name is Lingzi. He wears a three-seamed cap and a crimson robe patterned with insignia. In contemplation, he is nine fen tall, though he may also be visualized as three cun tall; his size matches your own. The Lord Taiyi has eight attendants, who are the spirits of the Eight Trigrams. Taiyi is at the center, overseeing all the spirits, inspecting and comparing their registers, and confirming their records.

Immortals believe that a person’s navel is the root of life. It is also called the “Central Pole,” the “Great Abyss,” “Kunlun,” the “Special Pivot,” or the “Five Cities.” Five perfected beings live in the Five Cities; they are the Five Emperors of the Five Directions. Beyond the Five Cities are eight officials corresponding to the Eight Trigrams (Bagua), known as the “Eight Messengers.”

On the days of the Eight Seasonal Nodes, the Eight Messengers report to Taiyi, a deity revered in Daoism. To prevent them from making such a report, practitioners are to review and calculate their age on the autumn equinox. After fasting and bathing, they lie quietly for three days and do not go outside. On each of the first two days, they call out to Taiyi three times; on the third day, they call out nine times. It is said that if they do this regularly, the gods will not report on their own initiative, and the practitioner’s name will be entered in the register of immortals, making them a perfected being. Taiyi must therefore not report arbitrarily: an unfavorable report could bring disaster. Since the reports are made by the Eight Messengers, however, practitioners must also perform the following practice on the days of the Eight Seasonal Nodes and on the last and first days of the lunar month, the first-quarter moon, and the full moon:

Gently press the navel fourteen times with the right hand and the center of the chest twenty-one times with the left, while praying:

“Heavenly spirit, bring honor and flourishing. I, the perfected being So-and-so, pray to attain long life. May the True One of Great Mystery guard my body. Lords of the Five Viscera, may you be at peace for a while.”

Recite the word “Lord” seven times and the word “you” fourteen times. At dawn the next day, pray again:

“Lord Taiyi of the North Pole, please guard me with reverence and tell the gods: keep me in your thoughts, so that So-and-so’s hun and po souls may be at peace and not leave the body.”

This is called “restraining the hun and controlling the po”: in other words, keeping the souls settled within the body.

On the last day of the twelfth lunar month each year, when the night is quiet, face the direction of that month’s earthly branch and the place where Taiyi resides. In an empty room, bow twice, sit upright with eyes closed, and pray:

“Lords of the Five Viscera, gods of the hun and po souls, I pray for long life. Please do not leave my body; remain united with my physical form and become one with it.”

Men and women each recite this three times.

On each of the Eight Seasonal Nodes, face the direction of the current season in an indoor space, bow twice, close your eyes, and pray:

“The Great Dao is vast and primordial. On the days of the Heavenly Nodes, countless hun and po souls ascend to the heavens. The perfected being’s body unites with the spirits. I, So-and-so, pray to attain long life, alone in an empty room and excluded from the registers of the dead.”

Men and women each recite the word “number” three times.

On the night of the last day of the twelfth lunar month, continuing until dawn the next day, face the direction of yin (northeast) indoors, bow twice, and pray:

“Vast and primordial, vast and primordial: I receive the grace of the Great Dao. Great Clarity, Mysterious Summit, please return So-and-so’s hun and po souls, preserve the body, and restore the age I had last year.”

Men and women each recite the word “year” three times.

The fourteenth chapter, “Immortals,” says: The navel is where a person’s life resides. It is also called the “Central Pole,” the “Great Abyss,” “Kunlun,” the “Special Pivot,” or the “Five Cities.” Five perfected beings live in the Five Cities; they are the Five Emperors. Beyond the Five Cities are eight officials corresponding to the Eight Trigrams …

“Shen” and Taiyi together are called the Nine Ministers. Beyond the Eight Trigrams are also the Twelve Towers, representing twelve princes and twelve ministers. Adding the spirits of the Three Burners makes twenty-seven ministers in all. The spirits of the limbs are the eighty-one Primordial Officers.

The Perfected Ones of the Five Cities oversee the four seasons and report the state of the Eight Spirits to their superiors at the end of each year. The Eight Spirits oversee the eight seasonal nodes and report the state of the twelve ministers at the end of each month. They must not neglect their duties month after month, or they will be dismissed. When making these reports, one should often visualize the spirits and keep them close. In this way, one can attain long life.

Therefore, Taiyi often beats a drum at midnight on the last and first days of each lunar month and on the nights of the eight seasonal nodes. He summons the spirits, assesses their merits and faults, and deliberates on good and evil. Those whose names are recorded in the register can have their lives extended, and the spirits will jointly recommend them. Those whose names are not recorded will eventually die, and the Director of Destinies will remove their names from the register of the living. Therefore, when going to sleep on the nights of the last and first days of each lunar month and the eight seasonal nodes, one should visualize the Upper Taiyi, Middle Taiyi, Lower Taiyi, the Five Cities, and the Perfected Ones of the Twelve Towers, then pray:

“Heavenly Emperor, Lord Taiyi! Heavenly Emperor, Lord Taiyi! I respectfully keep the spirits in mind; may they draw near to me. Record Keeper, Director of Destinies, and Jade Maidens of the Six Ding, please erase [name] from the register of the dead and enter [name] in the register of the living.” When praying, replace “[name]” with one’s own name, and in every case say “long life.”

Chapter Fifteen: Immortals

The scripture says that the Perfected Ones of the Five Cities are the spirits of the Five Emperors of the five directions:

The spirit of the East is named Goumangzi, titled Master Wenshi Hongya. He is the Azure Emperor of the East and Lord of the Eastern Sea.

The spirit of the South is named Zhurongzi, titled Master Chijing Chengzi. He is the Red Emperor of the South and Lord of the Southern Sea.

The spirit of the West is named Rushouzi, titled Lord Huang of Xiali. He is the White Emperor of the West and Lord of the Western Sea.

The spirit of the North is named Yuqiangzi, titled Master Xuanming Zichang. He is the Black Emperor of the North and Lord of the Northern Sea.

These are spirits known by later generations, belonging to the same category as the spirits of people between Heaven and Earth. The spirit of the wind is named Zhajun and titled Changyu; the spirit of rain is named Fengxiu and titled Shude. One should often visualize these spirits and ask them, together with the Lord Director of Destinies and the Lord Record Keeper, to erase one’s name from the register of the dead. In this way, one can become a Perfected One and attain long life.

If these spirits are not kept in mind, they may bring fierce winds and torrential rain, thunder and lightning; carry people far away; or cause them to lose their lives, be buried in deep mountains, or cast into abysses. They may even harm people with poisonous vapors or let a host of ghosts attack them. Those who wish to cultivate the Dao should therefore treat these spirits with reverence.

Matters that can harm a ruler or affect the political order must be understood. The central deity is named Huang Changzi and is titled the Yellow Spirit Pengzu, that is, the Yellow Emperor Lord of the Center. Together with the Central Taiyi, he governs the span of human life, cherishes and nurtures the good, and helps people achieve their potential. He often attends the Yellow Heaven Perfected One. Within the human body there is also a Yellow Heaven Perfected One, named Zidan Geishen. Those who practice the Dao and wish to commit themselves to the Way should keep him in mind through regular visualization and recollection. In this way, they can go without hunger or thirst, live for a long time, ascend to become Perfected Ones, summon traveling kitchens to bring them food, and command spirits and ghosts. The gods of the altars of soil and grain and the River Earl are named Fengyi and titled the Yuanliang Envoy.

The Sixteenth Immortal

The scripture says: The heavenly gods of the Eight Trigrams descend to roam among humankind, guard Taiyi, the deity revered in Daoism, and serve as envoys in the eight directions. They govern the days of the eight seasonal markers, reporting upward and examining and determining good and ill fortune.

The god of Qian is named Zhongni and titled Fuxi; the god of Kan is named Daluzi; the god of Gen is named Zhaoguangyu; the god of Zhen is named Xiaoluzi; the god of Xun is named Daxiahou; the god of Li is named Wenchang; the god of Kun is named Yangdiwang and titled Nüwa; the god of Dui is named Yishi (another annotated edition gives the name “Bashi”). One should regularly visualize these gods on the days of the eight seasonal markers. They all reside in the human navel; doing so can prolong life.

The Seventeenth Immortal

The scripture says: The Dantian is the root of the human being, the place where spirit gathers and is stored, and the source of the Five Qi. It is the abode of the Red Child, the deity within the body. In men, it stores Jing; in women, it stores the monthly fluid (menstrual blood). It governs reproduction and is the gateway through which Yin and Yang unite. The Dantian lies three inches below the navel, close to the spine, at the base of the two kidneys.

At the center of the Dantian is red; the left is green, the right yellow, the upper white, and the lower black. Its area is four inches square. The statement that it lies three inches below the navel takes the human body and the order of time as symbols of Heaven, Earth, and humanity: Heaven is one, Earth two, humanity three, and time four—hence the four inches. It also follows the model of the Five Phases, hence its five colors. In Qing Shui Township, Aoqiu Village, the Dantian is called the “Palace of Stored Jing.” The deity within it has the surname Kong, the given name Qiu, and the courtesy name Zhongni. It is said that he transmitted this method and became the master of practitioners.

Practitioners should regularly visualize at midnight: red Qi rising to the Crimson Palace, the seat of the heart spirit within the body, then circling to the right around the Canopy, a region of Qi activity within the body. Taiyi enters the Yellow Court, the dwelling place of the body’s spirit and Qi, fills the Great Granary, the place where the body stores and nourishes, and nourishes the Red Child. It then enters the Great Abyss, the body’s depths, and gradually disappears from awareness. Next, one should visualize Taiyi’s Qi returning to the Dantian and remaining there. The scripture concludes by saying that one should regularly visualize the Mysterious Light of Taiyi and the Mother of the Dao, nurturing the Perfected One, Zidan. The original text breaks off at “rectify me,” leaving the meaning incomplete.

The body reveals signs of its own; remember the names of these signs as well.

The Eighteenth Divine Immortal

The scripture says: The large and small intestines are the “Envoys of the Prime Bridge,” responsible for pursuing and capturing evil Qi. The Three Burners and Guanyuan (an area within the body where Qi moves, and its associated acupuncture point) are like the Left Altar of Soil and the Right Altar of Grain; they are responsible for seizing treacherous, wicked things.

When the original Qi of the upper burner rises to the head, it is like the spirit tablets in an ancestral temple. The human body corresponds to Heaven and Earth, and nothing between Heaven and Earth should be violated or offended; the spirits of Heaven and Earth know all these things. The human body and limbs must not be harmed either. Even if one feels only pain or an itch, the spirits will know. The principle is therefore perfectly clear: do not deceive Heaven or fail Earth. Cultivate body and mind, act with care, and do not slacken.

If you wish to dispel evil Qi and treat every illness, knock your teeth together twenty-seven times, then recite this invocation:

Left Altar of Soil, Right Altar of Grain, Envoys of the Prime Bridge: pursue and seize calamity and misfortune. Act swiftly, in accordance with the statutes and commands!

Then swallow the Qi five times and recite the spell once. Repeat this until you have swallowed the Qi thirty times. Swallow the Qi three hundred and sixty times in all, day and night. After thirty days of practice, evil Qi will depart; after sixty days, minor illnesses will be cured; after one hundred days, serious illnesses will be cured. The Three Worms (wormlike evil beings said in Daoism to dwell in the body and obstruct cultivation) will all die, and the Three Corpses (inner spirits said in Daoism to record a person’s faults and hinder longevity) will flee. The face will shine with renewed radiance, and one will commune with the spirits.

After six recitations of the invocation, pause once; twelve recitations make one cycle.

The Nineteenth Divine Immortal

The scripture says: The space between the two kidneys is called the “Great Sea,” also known as the “Weak Water.” Within it lives a divine tortoise, which breathes in original Qi, setting it in motion and transforming it into wind and rain. Its breath reaches the four limbs, with nowhere it cannot go.

Above this place are nine spirits, divided into three groups of three. On the left is Han Zhong; on the right, Fan Li; in the center, Taichengzi. Also on the left is Lord Situ; on the right, Lord Sikong; in the center, the Lord of Great Unity. On the left is the Jade Maiden of the Green Waist; on the right, the Pure Maiden of White Water; in the center, the Jade Maiden of Mysterious Radiance.

The Jade Maiden of Mysterious Radiance is the mother of the Dao’s original Qi. On the left is the Registrar; on the right, the Life Governor. There are also the Wind Earl, the Rain Master, and spirits of thunder and lightning. They escort immortals and jade maidens and guard the gates. Thus this place is called the “Palace of the Great Abyss,” also known as the “Palace of the Purple Chamber.”

The spirits Great Unity, the Mysterious Woman, and the Red Child dwell within it. The Mysterious Woman often wears earrings shaped like the Great White Star, with bright pearls hanging from her ears. Their light shines over her entire body. It is said that this practice can prolong life and bring immortality.

The Twentieth Divine Immortal

The scripture says: The stomach is the “Great Granary,” corresponding to the kitchens and storehouses of the Three Sovereigns and Five Emperors. The lunar mansions Fang and Xin are the emperor’s palace, and all the spirits come to the Great Granary to eat and drink; thus the stomach is called the Great Granary. The stomach is also like a vast sea, within which lives a divine tortoise…

The divine tortoise bears seven stars, with the Big Dipper positioned exactly at its center. The tortoise is yellow and shaped like a golden plate. The sun and moon shine on either side of it, so the area below the navel is likened to the earth. At the earth’s center are the Five Sacred Peaks and four great rivers, with springs and streams connected to one another. It also resembles the vast, deep Weak River beneath Mount Kunlun, a dark and distant abyss.

As the sun and moon move through their courses, the sun shines down into the earth by day, bringing light to all the gods. People contemplate according to this same pattern: by day, the sun is in the navel, illuminating the Dantian (the internal alchemy practice site below the navel) and bringing light to all the gods within it. At night, the sun is in the stomach, shining upward into the chest. The gods move about there, playing and speaking with one another, which is why people dream. The Way of Heaven neither conceals things nor leaves people wholly unguarded. It therefore summons the gods within, asks them about good and evil, fortune and misfortune, and teaches the wise to remain cautious and self-disciplined.

At night, the moon is in the navel, shining down on the gods; by day, it is in the stomach, shining upward into the chest. The gods move up and down in this way without a moment’s rest. Thus, there are twelve gods in the stomach, named “Yellow Robe,” “Yellow Ascendant,” “Central Yellow,” and others. They serve as remonstrance officials, assisting the Crown Prince and acting as his tutors and counselors. The Mysterious Radiance Jade Maiden oversees obtaining drinkable and edible immortals’ treasures, including golden liquid, divine elixirs, lingzhi, jade liquid, and pine paste, and brings them at once.

Twenty-One: Immortals

The scripture says: “If you earnestly seek the Way of the Immortals, you should understand where Heaven and Earth, your parents, and the infant child are located. Since you cultivate the Way, you must know the names of these five gods. Practice diligently for yourself: understand them, follow the prescribed methods, hold firmly to them, and contemplate them often, and you will become an immortal. These matters are all recorded in the scriptures; the key is to grasp them with care.

“After recognizing these gods, you must also obtain the Great One’s divine elixir and golden liquid in order to become an immortal. These gods arise from primordial Qi; they are empty, characterized by Wuwei (non-action), and accord with nature. They belong to the Way of the sages and are not for ordinary people to use as they please. If you cannot take the divine elixir and golden liquid, you can only devote yourself diligently to contemplation.

“So I tell you: by day, often contemplate the sun in your navel, emitting red-yellow vital energy and radiance that illuminate the navel; and the moon in your stomach, releasing white light and red-yellow vital energy that fill the stomach. When you sleep at night, contemplate the sun in your stomach, emitting red-yellow vital energy and radiance that illuminate the chest; and the moon in your navel, emitting red, yellow, and white light and vital energy that illuminate the navel. Make this contemplation part of your daily practice, sustain it over time, and do not stop.”

Twenty-Two: Immortals

The scripture says: There are seven gods in the hair, formed from the vital energy of the Big Dipper and named “Lu Zhi.” The gods in the two eyes…

There are six deities within the human body, the essences of the sun and moon. The deity of the left eye is called Yingming, and the deity of the right eye is called Xuanguang.

There are three deities atop the head: the Father King of the East. Three deities dwell in the brain cavity at the back of the head: the Lord of the Muddy Pellet, who governs the brain. Between the eyebrows are three deities: the Elder of the South Pole, Yuanguang, and the Lord of Heavenly Numen.

The two ears have four deities, essences of Yin and Yang, called the Maidens of Delicacy. Between the nose and the philtrum is one deity named Taiyi, styled Tonglu; he is the original deity of Heavenly Numen. Beside the mouth are two deities, the Kitchen Stewards who guard the spirit. Inside the mouth is one deity, the Lord Taiyi, styled Danzhu.

The chin has three deities, the deities of Great Yin. Outside the neck are two deities, the Lords of the Jade Maidens. In each hand is one deity, an essence of Great Yang, styled Hunyin. In the nape are two deities, styled Upper Interval. The shoulders and back have two deities, essences of Lesser Yin and Lesser Yang, styled the Maiden Nobles. In the chest are two deities, the Tiger Guards. Beneath the breasts are the sun and moon, each with a great deity: the Father King and the Mother Queen. Beneath each armpit is one deity, a spirit-and-soul omen deity. In the lower abdomen are two Jade Maidens. Inside each thigh is also one Jade Maiden, styled Yinyin. In the two shins are two deities of Metal and Wood, styled “Following Confucius.” In the two feet are two deities, essences of Great Yin, styled the Pillar-of-Heaven Strongmen.

The deity of the hair is styled Luzhi; the deities of the ears are styled the Maidens of Delicacy; the deities of the eyes are styled Yingming and Xuanguang; the deity in the nostrils is styled Tonglu; and the deity in the mouth is styled Danzhu. The deity of the shoulders and back is styled Vermilion Bird, though another account gives the name Maiden Noble. The deities of the hands are styled Pohun. The deity of the Upper Origin, who governs the upper part of the body, is styled Weichengzi; the deity of the Middle Origin is styled Zhonghuangzi; and the deity of the Lower Origin is styled Mingguangzi, though another account gives the name Mingguang. The Yin deity is styled Qiongying; the deities inside the thighs are styled Yinyin; and the deities of the knees are styled the Pivot Lord’s Omen.

When you wish to sleep, close your eyes. Beginning at the head, call each deity in the order given above three times, then stop. If any part of the body hurts, call the deity there nine times and ask it to heal you. The scripture says that this practice can dispel all illnesses and ultimately make you an immortal.

Twenty-Three: Immortals

The scripture says: The lung deity has eight attendants and is the Lord of Great Harmony, named the Jade True Palace. He holds office in the Bureau of Ministers (the celestial offices described in the scripture). His retinue numbers three thousand six hundred. He rides in a chariot of white clouds drawn by a White Tiger; some accounts say he rides a White Dragon. The heart deity has nine attendants and is the Duke of the Grand Commandant, named…

In the Crimson Palace, where the spirit of the heart resides, lives the Primal Luminescence of the Elder of the Southern Pole, the Great Beginning. He commands 3,600 attendants and rides in a red-cloud carriage, with a Vermilion Bird as its canopy and a cinnabar serpent as its shaft. The Vermilion Bird draws the carriage; at times he also rides a red dragon. The liver has seven spirits, called the Lords of Laozi and named the Palace of Bright Hall and the Office of the Orchid Terrace. They command 3,600 attendants and ride in a blue-cloud carriage drawn by a Azure Dragon; at times they also ride white deer. The gallbladder has five spirits, called the Lords of the Great One, who dwell in the Purple Chamber Palace. They ride a carriage of five-colored dark-yellow and purple cloud vapors, adorned with pearls and jade and drawn by six flying dragons, and command 3,600 attendants. The spleen has five spirits, called the Jade Maidens of Mysterious Luminescence and the Cinnabar Mother. They ride a carriage of golden cloud vapors adorned with pearls and jade, drawn by a phoenix or, at times, a yellow dragon, and command 3,600 attendants.

The perfected person Zidan, a title for one who has cultivated the Dao and attained its realization, lies peacefully above in the yellow-qi passage within the stomach. Yellow clouds form his canopy, and pearls and jade his bed. He eats golden and jade cakes, drinks sweet spring water and jade liquid, takes the divine elixir of the Great One, and consumes jade plums and lingzhi mushrooms. Through visualization and care for these inner spirits, one becomes perfected after nine years. Then a thousand carriages and ten thousand riders come to pay their respects to the Supreme Lord of the Yellow Way. One pays respects to the Father King in the east, the Mother Queen in the west, and the Primal Luminescence of the Elder of the Southern Pole in the south. Those who attained the Dao before this have already joined with the origin of Heaven and Earth. Yang Zidan is myself. Once my cultivation of the Dao was complete, I departed and ascended to Heaven in broad daylight. At times I rode a carriage of golden cloud vapors adorned with pearls and jade, drawn by six flying dragons, with the horses of the limitless realm held by the reins. My retinue numbered 18,000. The Great Celestial Master also sent 18,000 people to join me; together the two groups numbered 36,000, enabling me to ascend to Heaven in broad daylight.

The stomach has twelve spirits, transformed from the Qi of the Five Origins, who serve as remonstrating counselors. In the navel dwell five spirits and eight spirits of the Great One, thirteen in all. Together with the stomach spirits described above, they number twenty-five and are the spirits of Yin-Yang and the Five Phases. Three spirits dwell upon the divine tortoise: the Mysterious Maiden, Emptiness, and the Mother of the Dao. The kidneys have six spirits, who serve respectively as Minister of Works, Minister of Works and Projects, Director of Destinies, Director of Records, Colonel Director of the Retinue, and Minister of Justice. They ride a divine-tortoise carriage drawn by six carp; another account says they are white fish. Dark and white cloud vapors form the carriage’s canopy.

The Dantian has three spirits, the foundation of human beings. United, the three form De, corresponding to the numerical principles of the Great Dao. The Triple Burner has six spirits: the Left Altar, the Right Millet Shrine, the Wind Earl, the Rain Master, Thunder, Lightning, and Thunderclap. The large and small intestines have two spirits.

The messengers Yuanliang and the Tiger Warriors are the strongmen stationed before the Vermilion Bird Gate. The god who prolongs life and increases longevity is the Perfected Attendant beneath the Lingtai. In the Phoenix Pavilion dwells the god Xuangu. The five great generals are the Simas—that is, the three senior generals among the Yin gods—and are the vital essences of the myriad gods. The male deity’s name is Qiongying; the female deity’s name is Dancheng. There are eighteen thousand heavenly gods and eighteen thousand gods within the human body, making thirty-six thousand in all. The gods together support a person’s body and raise it to Heaven, whereupon that person becomes an immortal.

The Twenty-Fourth Immortal

The scripture says: The goddess of the East is named Jade Maiden Qingyao; the goddess of the South, Jade Maiden Chigui; the goddess of the Center, Jade Maiden Huangsu; the goddess of the West, Jade Maiden Baisu; and the goddess of the North, Jade Maiden Xuanguang. The one on the left is called Changyang, and the one on the right Chengyi. These are all names of Jade Maidens.

Under the laws by which the Five Phases generate and overcome one another, a phase is often paired with the one that overcomes it. For example, Jia and Yi belong to Wood, and Wood overcomes Earth, so the Jia day is paired with the Ji day. Thus Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui are all days when Yin and Yang unite and husband and wife come together.

The liver and gallbladder belong to Wood, and the Wood Emperor takes as his wife the Plain Maiden Wuji of the Central Palace; the other cases follow the same pattern. When these Jade Maiden deities descend, they should be attended with reverence. Never regard them as wives. Marrying them brings the calamity of death, and in the end one will not attain the Dao. Those who cultivate the Dao must be cautious and avoid indulging their desires, for indulgence brings death. These Jade Maidens can be sent to fetch jade nectar and to bring the traveling provisions used by immortals.

The Twenty-Fifth Immortal

The scripture says: The Supreme God’s title is Lord Taiyi Yuan Guang. To obtain the god Taiyi, one should understand that this refers not to the spirit of the heart, but to a heavenly deity: the Elder of the Southern Pole, Yuan Guang. He resides in the human heart. At dawn and noon each day, and on Jiawu and Bingwu days, one may summon him, saying: “Elder of the Southern Pole, Lord Taiyi Yuan Guang, I, so-and-so, seek the Taiyi divine elixir and the Way of long life.” Then close the eyes and visualize the young Taiyi within the heart. He wears a deep-red tunic, its color a brilliant scarlet, glowing yellow like the sun. Visualize him for ninety breaths, then stop.

The god within the heart is named Lord Taiyi Zhongji Guangjianzhong. He resides in the spleen and is in charge of nourishing the body. One may summon him at cockcrow, while eating, when the sun is low in the west, and at dusk; on the Chen, Xu, Chou…

On days of Wei (the earthly branch Wei), call upon “Central Pole, Radiant and Firm, Lord Taiyi” (a divine name). If you wish to attain the Yellow Court Way of perfected beings and immortals, a Daoist method concerning the spirits within the body and cultivation, close your eyes and silently envision yellow Qi filling the stomach. In the stomach, above the spleen, there is a yellow figure. Stop after fifty breaths. The spirit beneath the heart is called “Mysterious Valley” and is the Lord of the Northern Pole; “Mysterious Radiance” is the Mother of the Dao. At midnight on Jiazi, Bingzi, Wuzi, Gengzi, and Renzi days, call upon “the Lord of the Northern Pole, Mysterious Valley, and the Mother of the Dao,” and pray: “I wish to obtain the golden liquid and sweet spring that may be drunk and consumed.”

Next, close your eyes and envision white Qi between the two kidneys. Within the Qi is a divine tortoise, and on the tortoise is the Mysterious Maiden, a Daoist goddess. To her right is the Director of Destinies; to her left, the Director of Records. When you see them, call out: “Directors of Destinies and Records, Jade Maidens of the Six Ding: remove my name from the register of the dead and enter it in the Jade Register of the Living.” Then pray for long life. The scripture says that whoever knows the names of these three spirits can recover their lifespan and prolong their years. These three spirits are the personal names of the Divine Lord of the Heavenly and Earthly Dao and the Lords of the Three Origins; they are humanity’s ancestors. One should contemplate them constantly and never forget them. The Lords of the Three Origins are revered spirits in Heaven.

Chapter Twenty-Six: Immortals

The scripture says: Whoever wishes to cultivate the Dao should first contemplate, in order, the organs and viscera throughout the body, and see the spirits within them. Only then will faith arise. As faith accumulates without interruption, the spirits will naturally reveal themselves.

First contemplate the Lord of the Heavenly Numinous Essence: his body is blue and his head is white, and he is located between the eyebrows. After three days of contemplation, you will see his divine image. Next contemplate Mysterious Eminence, whose form is upright, whose whole body is red, and who shines with light. Then contemplate the throat, pure white and like a silver ring with twelve layers. After contemplating each of these locations for three days, contemplate the following in sequence:

The lungs are pure white and called “Honghong”; contemplate them for seven days. The heart is pure red and called “Xuxu”; contemplate it for nine days. The liver is pure blue and called “Lanlan”; contemplate it for three days. The gallbladder is pure blue and called “Huhu”; contemplate it for three days. The spleen is pure yellow and called “Pipi”; contemplate it for five days. The stomach is pure yellow and called “Dandan”; contemplate it for five days. The kidneys are pure black and called “Piaopiao”; contemplate them for three days.

Then contemplate Taiyi in the navel: he is a red figure called “Master Jade Numinous”; contemplate him for three days. Contemplate the large intestine, which is pure white and called “Tongtong” (also written “Dongdong”); contemplate it for seven days. Contemplate the small intestine, which is pure red and called “Qiqi”; contemplate it for nine days. Next contemplate the Dantian, which is pure red and contains a red figure called “Preserver of Essence”; contemplate it for three days. Then contemplate Mysterious Elder’s Square Islet, within which is a person…

Continue practicing until the seventh day, visualizing the gold-and-jade seal as dry and firm. Then, for three consecutive days, visualize “Mysterious Luster” until it appears jet-black, moist, and radiant. For the next three days, visualize a Jade Maiden inside each of the two spleens on the left and right. (Some versions read “steps” instead of “spleens.”) Each maiden is dressed in a red shawl and short jacket with a blue skirt, standing upright at one side. For another three days, visualize a person with a pure white body beneath each foot. After completing these visualizations, do not leave the quiet chamber or associate with ordinary people. First observe purification and dietary restraint, then quiet the mind and meditate in accordance with the Daoist method.

The Twenty-Seventh Immortal

The scripture says: If you are resolved to cultivate the Dao and hope to become an immortal, living forever without death, you should first expel the Three Worms and subdue the Hidden Corpse—impure, baleful entities believed in Daoist cultivation to dwell in the human body and obstruct practice. Each day, between midnight and the crowing of the rooster, recite the following invocations and consume the breaths as directed.

The Eastern Azure Fangs, the east’s blue vital essence, flow like purple clouds and rosy mists. Consume the Azure Fangs, absorb the morning mists, and swallow three times. The Southern Vermilion Elixir, the south’s red vital essence, shines brightly and flows to and fro. Consume the Vermilion Elixir, drink it down with water from the Cinnabar Pool, and swallow three times. The Central Yellow Breath, the center’s yellow vital essence, fills the Yellow Court, an inner site of cultivation, and corresponds to the High Immortals. Consume the Yellow Breath, drink it down with sweet spring water, and swallow three times. The Western Luminous Stone, the west’s radiant vital essence, is pure white and numinous, with the substance of gold. Consume the Luminous Stone, drink it down with Golden Liquor, and swallow three times. The Northern Mysterious Moisture, the north’s hidden and profound vital essence, is moist like a dark pearl. Consume the Mysterious Moisture, drink it down with Jade Nectar, and swallow three times.

Practice in this way for thirty days, and the Three Worms will die and the Hidden Corpse will flee. The Three Spirits and upright Qi within the body will then settle, and the Hidden Corpse will not dare return. In this way, the practitioner can become an immortal and live forever without death, leaving behind a name inscribed in jade and gold, and riding the clouds up to heaven.

Yunji Qiqian, Scroll Eighteen