《雲笈七籤》Vol. 41

Yunji Qiqian, Scroll 41, “Miscellaneous Methods from the Seven Lots: Bathing”

The Taishang Suling Jing says that the Most High (a revered Daoist deity) said: “Whenever you cultivate the Dao and visualize the Great Cavern True Scripture (a Daoist classic), you should first clear your mind and observe ritual abstinence, then bathe in fragrant water infused with orchids.”

The Taishang Lingbao Wuliang Duren Shangpin Miaojing says: “On every day when you perform the Dao, you should bathe in fragrant water.”

The Huanglu Jianwen Jing says: “Before upholding the scriptures, performing a purification ritual, or reciting scripture, you should bathe to show your diligence in cultivation. If your spirit and Qi are not clear, your hun and po souls will become disordered and fall away.”

The Zixu Yuanjun Neizhuan says: “Those who resolve to cultivate the inner Dao, nourish the spirit, and seek immortality should bathe often, to draw in numinous Qi and bring down blessings from the Jade Maidens (Daoist spirits). If you do not bathe, old Qi will invade and pollute the Three Palaces (the upper, middle, and lower Dantian within the body).”

The Xiangong Qingwen Jing says: “If the body is filthy and you do not wash with perfumed water, your hun and po souls will become disordered and may even be seized by other ghosts.”

The Sanyuan Pinjie says: “On the fifteenth day of the first, seventh, and tenth months each year, bathe at dawn or midnight, facing east. Scoop up fragrant water and turn it to the left thirty-two times. Close your eyes and visualize the radiance of the sun above your left eye and the radiance of the moon above your right; the Five Planets encircling your head; clouds of five-colored Qi covering your body; and the Four Sacred Beasts (the guardian beasts of the four directions) protecting you at your sides.

“After completing the visualization, click your teeth thirty-two times and pray:

‘The heavens are clear and the Qi bright; five-colored radiance shines. The sun and moon emit their light and pour it into my body. Divine fluid moistens me within; fragrant water refines my form. Radiance gleams and shines upon Shangqing. My Qi receives no dust; the five organs welcome numinous power. Sins are erased from the Three Paths; calamities vanish from the Nine Darknesses. Evil roots are cut off, and blessings arise of themselves. Today I make my great vow and pledge it all. May this body receive salvation and ascend to the imperial court.’

“After the prayer, tilt your head back and swallow the saliva in your mouth thirty-two times, then bathe. When you have finished bathing, dress properly, click your teeth twelve times, and pray:

‘The Five Pollutions are cleansed; the Eight Radiances shine. Today my body receives cleansing and refinement; sins are erased and blessings arise. May I stand forever among the Five Emperors and assist the Numinous Powers above.’

“After the prayer, go out and enter the chamber, then perform the Dao according to the prescribed rites.

“Each time you pass through a place of defilement, you should bathe. Those who cultivate the Real and seek the numinous should take particular care to remain pure; otherwise, they are prone to illness. Perfected beings and officials who serve the scriptures record people’s transgressions…”

Boil equal amounts of bamboo leaves, peach branches, cypress leaves, and fragrant orchids in water for a dozen or so boils. Then strain the liquid through a cloth bag, discard the herbs, and add the Five Fragrances before use. This is a particularly refined method of bathing.

The Ta Dan Yin Shu Dong Zhen Xuan Jing says that one of the Five Fragrances used for bathing is qingmu xiang, or the flowers and leaves of the greenwood tree. Its branches have joints linked in groups of five, and it is said to disperse evil Qi, settle the hun and po, subdue ghostly Qi, and bring signs of spiritual efficacy. Qingmu xiang grows mostly east of Canglang, so the divine beings of the east call it “the fragrance of the greenwood.”

The scripture also says that burning qingmu xiang, frankincense, and benzoin resin in the sleeping chamber, near the head, can disperse foul odors and keep demonic and evil Qi at bay. The fragrance rises straight to Heaven, reaching as far as forty li. It dispels turbid Qi and clears away mists of evil and impurity. Celestial beings, Jade Maidens, and the Emperor Taiyi then descend along with the fragrance and linger around a person’s face. One should burn incense especially at night and regularly visualize this scene.

The Huang Qi Yang Jing San Dao Shun Xing Jing says that practitioners of higher Daoist methods who wish to cultivate the way of ingesting the essences of the sun and moon, the flying roots of Metal Essence, and Yellow Qi should bathe on the morning of the Beginning of Spring, facing east, using water boiled with three ingredients: angelica dahurica, peach bark, and qingmu xiang.

The Xi Wang Mu Bao Shen Qi Ju Yu Jing says that regular bathing is important, and the day of Jiazi—a day in the sexagenary cycle—is best. If one cannot wait until Jiazi, one may instead choose an auspicious morning in any month and have a numinous bath performed. The issue is not how often one bathes, but that people often fail to do so. Bathing washes away the Qi of corpse impurity and allows True Qi to enter the body.

The scripture also says that the Tai Shang Jiu Bian Shi Hua Yi Xin Jing teaches the following: after passing through a polluted place or another unclean area, one should bathe, wash one’s hands, and cleanse the body to remove any impurity picked up along the way. The method is to take ten liang of bamboo leaves and four liang of peach bark, scraping away the outer bark to expose its white inner layer. Put them in one hu and two dou of clear water and bring it to a boil once. Remove the ingredients, let the water cool to a suitable temperature, and use it for bathing; this will remove all kinds of impurity. The practice can also prevent and treat damp impediment, sores, itching, and other ailments. Bamboo is hollow and white within, while the peach tree is said to drive away evil and impurity, so these two ingredients are used to cleanse turbidity from the body. Even celestial beings, when they travel through the human world and return, never fail to wash themselves with this water. The more elementary worldly techniques of using talisman water, reciting incantations, or rinsing the mouth are all inferior to this method. In general, bathing is beneficial.

Only, do not use this water to wash your ears.

The Three Sovereigns Scripture says: Whenever you undertake purification and bathing, you should wash with Five Fragrances Soup. To prepare it, take one pound each of orchid fragrance, jing flower, lindera fragrance, greenwood fragrance, and white sandalwood. Chop them, add two hu and five dou of water, and boil until one hu and two dou remain. Use this to wash and bathe. The soup can drive away evil, dispel inauspicious influences, summon and bring down spirits, serve for bathing, and treat wind-related headaches.

The Supreme Seven Mornings Plain Scripture says: On the first, fifteenth, and twenty-third days of each month, take one hu of water from the Three Rivers each time. (Another account says to take water from the mouth of the Three Rivers; another says that water from three wells will also do.) Take one liang each of five fragrances: clove, greenwood, lindera, frankincense, and agarwood. Pound them, put them in the water, and boil it. When the water boils, remove it from the heat and pour it into a vessel. Place the vessel on the bed, and write out the Transparent Talisman and put it in the water.

Before bathing, do not remove your clothes. Face east and click your teeth twenty-four times. Visualize a canopy of seven stars above your head, with purple clouds filling the room. A divine youth scatters incense on your left, while a jade maiden holds a towel on your right. Then take some water into your mouth, tilt your head back and rinse, and rinse three times to each side as you pray:

“The Three Luminaries shine brightly; the Five Spirits are clear and pure. In heaven, no floating clouds obscure them; on earth, no flying dust rises. I bathe in the water of the Eastern Well, receiving fetal breathing and returning to my original form. Through the Three Refinements and Nine Precepts, I make both inner and outer realms pure and refined. The jade maiden holds a towel; the jade youth scatters numinous incense. Fragrance rises from my body, and my bones too are fragrant. I ascend to the Jade Court, retaining forever the auspiciousness of the Primordial Beginning, and endure alongside Heaven and Earth.”

When the prayer is complete, remove your clothes, face east, rinse your mouth three times, then wash your hands and face before bathing. After bathing, turn to face west and silently recite the prayer:

“Wash away filth and remove grime; cleanse foul influences and return to freshness. Transform my former fetal substance, and forever receive the Way of Great Truth.”

When the rite is complete, take out the talisman and sink it in a well.

The scripture says that the bathing method of the Celestial Emperor Lord was transmitted by the Heavenly King of Primordial Beginning. Those who practice it will give off fragrance from their bodies and bones and, in the end, become emperors. The method was then passed to the Celestial Emperor Lord. After practicing it, he radiated pure purple light that enveloped his body. The Celestial Emperor Lord then passed it to the Lord of the Upper Origin of the Southern Pole. After the Upper Origin Lord practiced it, his fragrance rose up and reached the Three Pure Ones (Sanqing). It was later passed to the Celestial Emperor Lord of Great Tenuity. After he practiced it, divine mushrooms naturally appeared in the five directions and came to his palace. The method was then passed to the Supreme Sage Lord of the Golden Portal. The Golden Portal Lord practiced it… (the text continues).

Those who practice this wondrous Way develop a jade-like luster in their bodies, and their faces shine with an unusual radiance. This method was transmitted to Lord Azure Lad of the Upper Ministers. After he practiced it, fragrance filled the Three Pure Ones’ realm (the Three Pure Heavens in Daoist belief), and light shone in all ten directions. This wondrous Way is not practiced by ordinary people. Its secret is kept within the Purple Chamber of the Southern Pole, and only those with an affinity for the immortals can obtain this scripture.

After obtaining this scripture, one should practice the method of the Three Primordials and the Purple Chamber in accordance with its instructions. Once perfected, the body will have a jade-like luster, the face will shine with a wondrous light, and the mind will become keen and clear, able to understand fully the boundless principles of the Dao. Practicing this Daoist method can enable one to ascend to Heaven in broad daylight.

The Scripture on the Practices of Foreign Realms says: “After bathing, enter the Golden Gate and don sacred robes and headwear. Through study, one can communicate with the celestial beings, enjoy a long life, and endure alongside Heaven and Earth. One may rejoice in the company of the High Perfected, gather with the myriad immortals, and form the righteous Qi into talismans, remaining forever secure and free from danger.”

Seven Benefits from Seven Bathing Practices

The Scripture on Bathing the Body and Heart says: “Inner purity means making the heart empty, still, and free of defilement; outer purity means washing away the body’s grime. Keep the True One in mind—a term in Daoist practice for primordial Qi and the true Dao—and distance yourself from the contaminating influence of external things. Then you can realize the state of Wuwei (non-action) and gradually rise through the ranks of sages and worthies. The heavens record good deeds, and those who prepare fragrant bathing water accumulate immeasurable merit.”

The Celestial True Man Huangren then reported to the Celestial Worthy: “I still do not understand why the five fragrant bathing waters bring seven kinds of blessings. What exactly are they, and how should one practice them? What merit do they bring? I ask the Celestial Worthy to explain further.”

The Celestial Worthy replied: “The five fragrant ingredients are: first, angelica, which can drive away the Three Corpses—the spirits believed in Daoism to dwell within the human body, incite wrongdoing, and shorten one’s life; second, peach bark, which can repel baleful influences; third, cypress leaves, which can summon the Perfected Immortals; fourth, spikenard, which can gather numinous sages; and fifth, green agarwood, which can dispel filth and invite the Perfected Immortals. Each of these five ingredients has such an effect.

“The seven causes of blessing are: first, superior water; second, firewood for heating the water; third, fragrant herbs; fourth, bathing clothes; fifth, bath beans, a cleansing product used in ancient bathing; sixth, a clean towel; and seventh, honey water. These seven causes bring about seven results: first, to be reborn often in China and receive a male body; second, to have every part of the body whole; third, to have a luminous body and bright eyes that see clearly; fourth, to have deep blue-black hair and beard, and a circular halo at the nape; fifth, to have red lips and a fragrant mouth, with forty-two teeth; sixth, to have hands that extend below the knees when the arms hang down; and seventh, to have a keen mind and penetrating wisdom, able to understand the scriptures and methods of the Three Caverns, the three main divisions of Daoist canon.”

Auspicious Days for Bathing

Bathing on the tenth day of the first month can strengthen the teeth.

Bathing on the eighth day of the second month can make the body light and vigorous.

Bathing on the sixth day of the third month can avert calamity.

Bathing on the fourth day of the fourth month can prevent lawsuits and legal troubles.

Bathing on the first day of the fifth month can make the body shine.

Bathing on the twenty-seventh day of the sixth month can make the body feel light and nimble.

Bathing on the twenty-fifth day of the seventh month can help one make progress in cultivating the Dao.

Bathing on the twenty-second day of the eighth month can protect one from calamity.

Bathing on the twentieth day of the ninth month can help one avoid the ravages of war.

Bathing on the eighteenth day of the tenth month can prolong one’s life.

Bathing on the fifteenth day of the eleventh month can free one from sorrow and fear.

Bathing on the thirteenth day of the twelfth month can bring a Jade Maiden—a female immortal who, according to Daoist legend, serves the immortals—to attend one.

The Upper Scripture of the True Unity of the Cavern Mystery and the Five Talismans records that the Yellow Emperor said, “The Old Man of Heaven believes that novices, who have only just entered the Dao and do not yet understand its teachings deeply, do not know the Qi of Heaven, the Qi of the heavens’ seasonal cycles. He therefore bestowed upon them the Scripture of the Five Nominations and Talismans of the Numinous Treasure.” According to the Prophecy of the Eastern Well, bathe and observe a purification fast on auspicious, pure days, cleanse body and mind, and receive the Numinous Treasure talisman:

On the tenth day of the first month, in the stillness of late night;

on the eighth day of the second month, at dusk;

on the sixth day of the third month, at sunset;

on the fourth day of the fourth month, in the late afternoon;

on the first day of the fifth month, at noon; and on the twenty-ninth day, during the hour of the Snake (9 to 11 a.m.);

on the twenty-seventh day of the sixth month, at mealtime;

on the twenty-fifth day of the seventh month, at breakfast;

on the twenty-second day of the eighth month, at sunrise;

on the twentieth day of the ninth month, at the third cockcrow;

on the eighteenth day of the tenth month, when the cock first crows;

on the fifteenth day of the eleventh month, after midnight;

on the thirteenth day of the twelfth month, at midnight.

These dates and hours are when the Qi of Heaven corresponds with the lunar mansion Dongjing (the Eastern Well, one of the star regions into which ancient astronomers divided the sky) and when one meets the immortals. At these times, bathe with orchid-infused water, made by boiling orchids and other fragrant herbs.

The Lord Lao’s Yellow River Chart: Precepts for Cultivating the Body records:

Bathing on the tenth day of the first month, in the stillness of late night, can erase countless transgressions.

Bathing on the eighth day of the second month, at dusk, can erase two thousand transgressions.

Bathing on the sixth day of the third month, at sunset, can erase three hundred transgressions.

Bathing on the thirteenth day of the fourth month, at midnight, can erase twenty transgressions.

Bathing on the first day of the fifth month, in the late afternoon, can erase twenty transgressions.

Bathing on the twenty-seventh day of the sixth month, at noon, can erase six hundred and sixty transgressions.

Bathing on the seventh day of the seventh month, at noon, can erase seven hundred and thirty transgressions.

Bathing on the twenty-fifth day of the eighth month, in the stillness of late night, can erase seventy transgressions.

Bathing on the twentieth day of the ninth month, at sunrise, can erase nine hundred and sixty transgressions.

Bathing on the twenty-eighth day of the tenth month, at dawn, can turn white hair black, grant a lifespan equal to that of an immortal, and erase countless transgressions.

On the fourth day of the eleventh month, bathe at cockcrow to eliminate twenty-three kinds of transgression. At midnight on the thirtieth day of the twelfth month, bathe to eliminate three thousand kinds of transgression.

The Scripture of the Twenty-Four Births of the Cavern Mystery says: “The waters of the Celestial River pour into the Eastern Well. The waters of Stone Radiance, the Mother Essence, and the Round Light shine upon the numinous radiance, while mysterious, wondrous brilliance illuminates the heights. The Heavenly Worthy of Primordial Beginning parts the layers of endless night. The heavenly beings are born in accordance with the months and bathe beside a pool rippling with light. A dragon carries the Long-Life Bottle on its back; golden lads scatter fragrant blossoms, and jade maidens bring the crowns and sashes of the Five Planets. They wash and cleanse the Jade Fluids and refine and transform the Five Immortals, making the body fragrant. The myriad spirits descend and ride the radiance upward to the heights.”

The Scripture of the Forty-Four Methods of the Supreme Yellow Register of the Cavern of Truth says: “When you focus your thoughts on the Great Dao and recite a spell to expel the Three Corpses—the spirits that Daoism believes dwell in the human body, prompt wrongdoing, and diminish one’s lifespan—gather the roots of bai zhi and green costus. Boil them in flowing water from the east, then use the liquid for bathing. This can ward off blood corpses and evil influences. You may also mix the ingredients and burn them to summon the deities. If green costus is unavailable, bai zhi alone will do.”

The Perfected One of Clear Emptiness said: “You should bathe on every Jiazi day.”

Lady of the Purple Tenuity said: “It is the nature of the hun and po souls not to bathe often. If this nature is violated, the souls will scatter. But if you use bathing to refine away filth, the souls will naturally perish.”

The True Annals record Lady of Mount Heng as saying: “Do not worry that you bathe too often; worry that you are unable to do so. Frequent bathing washes away and refines corpse impurity, allowing true Qi to enter the body.”

The Upper Scripture of the Golden Chamber for Deliverance and Longevity says: “Those who practice the Way of Deliverance and Longevity should, on one of the six Gui days, take one hu of water from the Northern Spring. On the day corresponding to their birth, take one jin each of bai zhi, peach bark, and cypress leaves, boil them together, and bathe at noon. While bathing, face the direction associated with your birth. Click your teeth nine times and visualize three jade lads holding towels on your left and two jade maidens carrying incense on your right. Purple clouds form a canopy over you from before and behind, and you softly recite this prayer:

‘Heaven and Earth are clear and bright; wash away impurity and dust. Refine the nine paths, so that my form returns to the Great Truth. May every gate receive numinous Qi, and every joint be renewed. May the realm of Clear Emptiness illuminate me within and without, bringing ease to body and mind. May this day and hour be auspicious, helping me attain deliverance and longevity. May jade lads and maidens hold towels for me; may the mysterious spirit’s purple canopy crown and gird me, so that I may live long, rooted in Heaven and Earth.’

When you have finished the prayer, begin bathing. Afterward, return to your room and lie down with your head facing east. Take powder and apply it over your entire body. Then rub your palms together until warm, and wipe your face fourteen times. Softly recite this prayer:

When the sky is clear and the air pure, the Jing and Qi within my body are already cleansed, and dust and grime have been removed. The nine apertures—the eyes, ears, nose, mouth, and other openings of the body—receive spiritual energy, transforming my body and renewing its form. I return to a childlike body; my bones grow anew, my body gleams like jade, and my face shines with a golden radiance.

The twelfth chapter of the Scripture of the Cavern Spirit says: “For bathing during the Upper Origin purification ritual, use three hu of cloud water, four liang of green agarwood, seven liang of true sandalwood, and two liang of Scrophularia root. Combine these four ingredients, bring them to a boil once, strain the liquid, and adjust it to a suitable temperature. First wash your hair, then bathe. If these ingredients are difficult to obtain, chop peach bark and bamboo leaves, add one or two hu of water, depending on the quantity of material, and bring it to a boil once, until it becomes fragrant. Anyone may use this for bathing, both inside and outside the body; it can drive away evil influences and ill fortune. Keep the bathing place fragrant and clean. Do not use a place near a latrine, right beside a well or stove, or in the main hall or ritual altar space. Filthy places, old latrines, prisons, places where corpses or coffins are kept, and mourning halls must not be used for bathing.”

Combing the Hair and Bathing

Daoist books say that when Daoists arrange their hair, tie it up in a topknot, or wash their heads, they should first undo the topknot. Before beginning, they should click their teeth seven times and then recite this prayer:

“Great Emperor, scatter the blossoms; Great Spirit of the Mysterious Return. Today is auspicious. As I groom my hair and wash away the dust, ward off evil and remove affliction; grant me long life and the way of the immortals.”

After the prayer, they tie up their hair in a topknot, and when finished, click their teeth seven times again. This entire practice is called the “Inner Method of the Great Emperor’s Scattered Blossoms for Grooming the Hair.” It is said that performing it regularly can prevent illness throughout the year, sharpen hearing and eyesight, and keep the head free from pain.

When Daoists bathe or wash their hands and face, they first face the water and click their teeth three times, then recite this prayer:

“The Four Great Powers open and shine; Heaven and Earth endure as they are. With mysterious water I wash away impurity and drive off ill fortune. The twin youths guard the gate; the seven spirits rest in their chambers. Clouded fluids refine and pour through me; the ten thousand Qi blend in harmony. Within and without, may all be beneficial and true; preserve this yellow garment.”

After the prayer, they click their teeth three times, then wash their hands and face. This is called the “Seven Chambers Prayer for Washing Away Impurity and Dispelling Misfortune.” It is said that regular practice clears the spirit, purifies the blood and Qi, and drives away every kind of baleful influence.

Removing Impurity (with notes)

Only when the spirit and Qi are calm, pure, and empty can the true spirit find a place to dwell. When body and mind are clouded, evil influences can invade. When Daoists enter quietude to contemplate the True, they should first keep themselves clean and avoid all forms of impurity, so that good fortune may remain. Daoists and female Daoist officials who have received the teachings must be especially careful to avoid impurity. Other places that are unsuitable are outside the scope of the prohibitions discussed here.

The Rules of Xuandu say: If a household suffers contamination from flooding, one must wait until the end or beginning of the month before entering the place of practice, where cultivation or ritual ceremonies are conducted. If someone in the household is mourning a death, one must wait three days before entering. If the household is in the three-year mourning period and one hundred days have not yet passed, one must not write Fulu (talismans and registers).

When reciting memorial petitions or paying homage to the perfected immortals, one must enter the Jing chamber, the quiet room where Daoist priests cultivate and perform rites. According to Daoist belief, anyone who violates the taboos will lose one ji from their allotted lifespan; one ji is twelve years.

Master of the Taiji said: If Daoist priests and female officials have not been exposed to impurity in their daily lives, then even crying does not make them impure. Only those who wear ritual registers must cleanse themselves of impurity with fragrant water after being detained by government authorities and then released. They may enter the Jing chamber only after three days.

The “contaminating taboos” described here are circumstances thought to interfere with purification rituals and cultivation: approaching a corpse; entering the room of a woman who has given birth or a household in mourning; eating ritual food in a bereaved or birth household; the first three days after childbirth and the period when a child reaches its first month; seeing a funeral carriage, a mourning hall, an animal giving birth, someone holding a baby, birth pollution, or people crying; and speaking of death or ill omens. One must also avoid these things before noon. Do not look at blood or the flesh of dead birds and beasts, and do not face north when sleeping, combing your hair, eating, drinking, or relieving yourself. Do not look at the sun, moon, or stars—the “Three Lights”—and do not eat meat from the twelve zodiac animals, fish or other pungent foods, or the Five Pungent Foods, such as scallions and garlic. When a woman is menstruating, do not approach her or sleep with her in the same bed. Keep away from her when preparing food for a purification ritual or approaching the ritual site as well. If you have a nocturnal emission in a dream, you must also follow the prescribed method to cleanse yourself of impurity.

If you see a coffin or funeral carriage, immediately visualize fire surging from your heart and burning the coffin and carriage to ashes. Then visualize a fierce wind scattering the ashes. Next, close your eyes and turn your awareness inward, imagining flames burning away all impurity from your body until it is pure white. Once the impurity has dissipated, the cleansing is complete. Alternatively, visualize a Nine-Phoenix Perfected Official, a Daoist divine official wearing ritual registers and holding pure water in the mouth, spraying you with water to dispel the impurity.

You may also write the Talisman for Dispelling Impurity in cinnabar; see the talisman manual. As you write it, click your teeth three times and recite, “Heavenly Emperor of Harmonious Brightness,” holding your breath. Then place the talisman in water and stir the water three times to the left with a small knife. Visualize the Northern Dipper appearing in the water and pray: “Ghosts transformed from every kind of impurity, flee at once to a place ten thousand li away. If you do not leave, the White Youth of the West will slay you. Hasten, hasten, in accordance with the statutes and ordinances!” Then take the water into your mouth and spray it out. All impurity is then considered dispelled.

Do not bathe on New Year’s Eve, and do not wash your hair on the first day of the first lunar month. Ordinarily, bathe once every five days and wash your hair once every ten days, using peachwood and bamboo.

Paying Homage

The Ritual for Paying Homage to the Perfected prescribes paying homage on the first and fifteenth days of each month; the Three Primordial Ones days; the Gengshen, Jiayin, and Jiazi days; the Eight Seasonal Nodes; the Three Assembly days; and one’s natal day. Do not perform the rite on taboo days such as Wuchen, Wuxu, the Heavenly Father, or the Heavenly Mother, or when one of these coincides with an inauspicious day among the days ordinarily to be avoided. The day before paying homage, bathe with peachwood decoction as prescribed.

The “Treatise on Removing Impurities” says that during the fasting period one must not eat scallions, Chinese chives (jiutou), leeks, garlic, cheese, or similar foods.

On the day of the fast, cleanse your clothes once more. Holding an incense burner, go to the entrance of the Jing—a quiet chamber for cultivating the Dao and performing rites—knock your teeth together three times, and pray softly:

“Jade Maidens who guard the Jing, and Four Luminaries Merit Officers—the divine officials who protect the quiet chamber and convey petitions—I am about to pay homage. May you ensure that my prayers pass through and reach the heavenly court.”

Then open the door and enter with your left foot first. Go to the incense table, set the burner on it, and hold the tablet used for writing petitions. Stand upright, close your eyes slightly, and knock your teeth together three times. Visualize a Jade Youth and a Jade Maiden standing on either side of the incense table. Then kneel, take up incense three times, and when finished, rise and stand straight. Bow slightly and recite the prayer for offering incense:

“Great Lord Lao of the Supreme One, Mysterious Origin, and Fivefold Numinous Power, summon the Merit Officers, the Lords of the Azure Dragon and White Tiger on the left and right, the incense-bearing envoys, and the True Gods of the Three Qi. Hasten to convey this petition to the Three Heavens and the Dao Lord of the Supreme One, Mysterious Origin: Your disciple is now offering incense and paying homage to the True Gods. May the vital energy of the Nine Heavens’ True Perfection descend into your disciple, so that the matters submitted in this petition may be swiftly conveyed and presented directly before the True Lord of the Great Dao, Mysterious Origin, in the Palace of Purple Tenuity in the Highest Clarity.”

(After completing these rites, rise and visualize yourself before the Golden Gate, the residence of the Heavenly Emperor. Bow twice to the gods, then kneel, knock your teeth together twenty-four times, and pray:)

“I, disciple So-and-so of the Zhengyi Alliance with Might, bow my head and return my body, spirit, and life to the Most High Mysterious Origin, the Limitless Great Dao; the Lord Lao of the Supreme One; the Venerable Elder of the Supreme One; the Heavenly Emperor; the Venerable Elder of the Heavenly Emperor; the Lords of the Immortal Capital of the Nine Elders; the Venerable Elders of the Nine Qi; the countless layers of Dao Qi; the twelve hundred officials; and all the other honored gods.

“Your disciple is fortunate to have received the blessings accumulated in former lives and to be able to practice the True Dao. Daring not to presume upon my own worth, I humbly seek long life. I have vowed to perform meritorious deeds and cultivate De. I respectfully ask you all to forgive and cleanse me of the many grave sins and offenses I have committed from birth until this day, and to allow me to reform and make amends for my past failings. May my nine generations of ancestors, along with the suffering souls of the underworld, escape the Ninefold Darkness and ascend to the heavens. May your disciple’s cultivation of the Dao accord with sincerity, remove my name from the registers of the dead, and enter it in the registers of the upper realm. May my whole family be blessed with good fortune and receive the grace of nurture and protection. I rely entirely on you all to grant these wishes. Your disciple So-and-so bows and respectfully submits this petition.”

(If there is anything else to report, it may be stated freely, but without excessive detail.) When the petition is complete, bow again, then prostrate yourself at the place of worship.

After completing the prostrations and striking your cheeks, offer another prayer to the incense burner:

“Incense Officials and Messengers, Lords of the Azure Dragon and White Tiger on my left and right, Incense-Bearing Messengers, and True Spirits of the Three Qi, please cause the essences of the Golden Elixir and Jade Zhi to descend naturally upon the place where I pay homage to the True Spirits. May the myriad spirits and perfected beings gather before this incense table, so that my cultivation of the Dao may come to fruition and I may unite with the Most Perfect. May my whole family receive blessings and the world receive grace. Please have the immortal youths and jade maidens guard the incense smoke, carry my prayers upward, and present them directly before the Most Perfect Emperor Lord.”

When burning incense, do not look back, lest you offend the true Qi and bring misfortune. Do not speak loudly, either. Complete the ritual before dawn.

The Method of the Perfected One of Great Simplicity for Secret Night Homage and Prayers to the High Immortals

Those who have received the “Highest Instructions of the Great Cavern” (advanced oral teachings of the Great Cavern scriptures) and practice the One of the Female, Hidden Mystery of the Great Elixir, Five Mornings, and Jinghua Scripture should secretly pay homage each month at night to the Three Primordial Lords of Great Simplicity. The dates follow the months in order: the tenth day of the first month, the ninth of the second, the eighth of the third, the seventh of the fourth, the sixth of the fifth, the fifth of the sixth, the fourth of the seventh, the third of the eighth, the second of the ninth, the first of the tenth, the second of the eleventh, and the third of the twelfth.

That night, burn incense in a quiet bedroom, face north, visualize the three Primordial Lords in your mind, and bow twice. Then sit or lie as you please, knock your head, and offer this prayer silently:

“With reverence, I report to the Great Dao above, the Jade Dawn of the High Void, the Three Primordial Emperor Lords of the Purple Palace of Great Simplicity, the Yellow Elder at the Center, Wuying, Baiyuan, the Jade Emperor, the High Perfected of the Five Elders, the Imperial Essence of the Supreme Ultimate, and the Jade Lord of the Dark Emperor: I am a disciple who practices the Three Radiances method of the Great Cavern. On this auspicious night, when the nine gates of the Celestial Pass open, I respectfully pray to the Three Primordial Jade Emperor Perfected Lords of Great Simplicity above for long life and immeasurable years in this world. May I then ride the Yellow Dawn, mount the Green Canopy, and travel in a dragon chariot to pay homage at the Purple Court, command the myriad spirits, and receive their protection, until I reach the place of the Four Bright Ones and the Emperor Lord of Great Simplicity.”

This ritual should be practiced continually and kept secret from others. This is the method called “Secret Night Homage and Prayer to the Three Primordials,” transmitted by the Perfected One of the Supreme Ultimate.

In the past, Ji Zhongzi of Chang’an knew no other Daoist methods and had not practiced any of the teachings associated with the Great Elixir. He happened upon this secret homage practice and followed it for thirty years; afterward, he rode the clouds and wind and ascended to Xuanzhou. The immortals Wang Lübing, Zhao Shuangcheng, Fan Shuyou, Guan Ping’a, Li Ming, and Yan Ansheng also practiced this method.

The Dao rises into the palaces of Kunlun, sometimes in the Divine Continent, sometimes in the Three Profound Palaces.

Paying Homage to the Pole

The instructions say: The sun and moon each have appointed days for paying homage. There are four days in the year when the procedure for pacing the sun differs from the usual one. People born on different days, and those born on the same day, all follow the standard method, each paying homage at the appointed time. If a Jiazi day, one of the Eight Seasonal Nodes, and a date marking one of the four seasons coincide, pace only once, but make two offerings of homage, with the Year Star (Jupiter) first. If the pacing and the acts of homage are to be performed separately, pay homage to the Celestial Pole at noon and to the Central Origin at midnight.

The spring dates for paying homage are the first day of the first month, the twentieth day of the second month, and the twenty-seventh day of the third month.

The instructions say: After completing the ritual pacing of the Dipper, stand upright and enter the Dipper’s ladle, facing east. Visualize the image of the Year Star within your liver. After completing the ritual pacing, turn your body to the left again, passing above the Assistant Star. Step first with the left foot and enter the Dipper’s ladle. Stand below the Celestial Pivot, between the Yin Essence Star and the Assistant Star, facing east, with the right foot drawn alongside the left. Hold your breath and nearly close your eyes. Visualize the vital essence of the Year Star as a round pearl, shining with a blue-green light that illuminates both inside and out. It flies down from heaven and enters your mouth. Part your lips slightly to receive it, then swallow it. Visualize it passing through your body and entering your liver, so that inside and outside reflect one another. Remain still for a long while, then breathe normally and open your eyes. Follow the same procedure for the other stars, visualizing each in its own color and in the organ associated with it.

The instructions say: Bow again and stand steadily. Keep your feet together as you bow and kneel; do not violate the stars’ guiding lines. When kneeling and bowing, your knees should align with the stars’ guiding lines. Otherwise, the rite is not properly performed.

The instructions say to make this silent prayer in your heart:

“Primordial Spirit of the Year, Duke of Wood, and dark Qi of the Ninefold Origin and Yang Radiance, please descend together and enter my body.”

The instructions say: After the silent prayer, click your teeth nine times. When you have finished, rise, turn to the left, ascend to the Celestial Pivot position, then withdraw. On a Jia day, continue pacing to the left through the positions of the Three Platforms. On days that are not Jia days, pace to the left through the guiding lines of the other five stars. The method of reciting the prayer aloud is the same for the other four acts of homage.

The summer dates for paying homage are the eighth day of the fourth month, the sixth day of the fifth month, and the eighteenth day of the sixth month.

The instructions say: Stand upright, enter the Dipper’s ladle, and face south. Visualize the image of the Blazing Deluder (Mars) within your heart. Bow again and kneel, then make this silent prayer in your heart:

“Primordial Spirit Above the South, Four Lights of Yang Fire, and Vermilion Waters of Zhongli, please descend into my Cinnabar Chamber and enter my body.”

The instructions say: After the silent prayer, click your teeth nine times, then rise and withdraw. The autumn rite follows below.

On the twentieth day of the eighth month and the ninth day of the ninth month, the edict says: Straighten your body and enter the Dipper’s Ladle—the four stars at the front of the Northern Dipper. Face west and visualize the image of the Grand White Star within your lungs. Bow twice, kneel, and silently recite in your heart:

“Western Supreme, Great Mystery, Golden Essence, whose Qi connects the two emperors of the Jade Origin through seven passages: turn back and return to the fetal brain.”

The edict says: When the prayer is complete, click your teeth nine times, then rise and leave.

The edict says: In winter—on the fifth day of the tenth month, the third day of the eleventh month, and the sixth day of the twelfth month—straighten your body and enter the Dipper’s Ladle. Face north and visualize the image of the Star of the Hour, Mercury, within your kidneys. In the tenth and eleventh months, visualize it in the left kidney; in the twelfth month, in the right. Bow twice, kneel, and silently recite in your heart:

“North’s Mysterious Purple Star, Golden Chariot, Water Origin: may the dragon embryo transform into a spirit and enter my body.”

The edict says: When the prayer is complete, click your teeth nine times, then rise and leave.

On a Jiazi day or one of the Eight Nodes—Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, or Winter Solstice—straighten your body and enter the Dipper’s Ladle. Enter from behind the Assistant Star, between the Yin Essence Star and the Assistant Star. Face the True Person Star, the star position that symbolizes a True Person, to perform the bowing and kneeling rites. The edict says: Facing the True Person Star, visualize the image of the Resplendent Star, Saturn, within your spleen. Bow twice, kneel, and silently recite in your heart:

“Supreme Ultimate, Nine True Ones, spread well-being and peace. Let the root of Yin rise aloft, push open the heavy covering, and come to the Muddy Pellet Palace.”

The edict says: When the prayer is complete, click your teeth nine times, then rise and leave. On a Six Jia day—one of the days headed by the six Jia dates, such as Jiazi or Jiaxu—step along the Three Terraces stars. On other days, step along the Five Stars.

Practice in this way for fourteen years, and the essences of the seven stars will descend and transform into divine beings. Together, they will ride flowing light and Qi, accompanied by the Eight Radiances and cinnabar-dark mottled clouds, and come before you to bow. An immortal official will then bestow a true talisman upon you. Once the Dao is accomplished, you will be able to ascend to the Clear Heaven and rise into the Palace of Great Subtlety. The note says: The offerings presented by the Lords of the Five Peaks, the True Persons of the Four Extremities, and the True Persons of the Supreme Ultimate are all described in detail in the scripture.

Paying Reverence to the Lord of Jade Dawn

The fourth day of the first month; the eighth day of the second month; the fifteenth day of the third month; the eighth day of the fourth month; the ninth day of the fifth month; the sixth day of the sixth month; the seventh day of the seventh month; the eighth day of the eighth month; the ninth day of the ninth month; the fifth day of the tenth month; the third day of the eleventh month; and the twelfth day of the twelfth month.

The Lord of Jade Dawn of the Great Dao, the Most High, regularly ascends to the Jade Empyrean’s Luminous Chamber on these days and gazes out in all directions over the world. Those firmly resolved in their aspirations and yearning to travel far may face north and bow twice at sunrise on these mornings. They may also perform the rite in quiet contemplation indoors. (The original continues here with “go out to the courtyard altar and burn…,” but the subsequent text is not included.)

(When it rains or snows, you may pay homage in a quiet room.) First, state the wish in your heart:

“I, the humble and dust-like petitioner [a self-designation used when praying to the gods], so-and-so, respectfully address the Supreme Jade-Morning Mysterious Emperor Lord of the Great Dao [an honored Daoist deity]: So-and-so longs wholeheartedly for the true Dao and wishes to become an immortal. I sincerely turn toward the Great Dao and respectfully pay homage. I humbly ask you to look upon my sincere prayer and grant it, and to pardon the calamities I have suffered through my past tribulations and the sins of my life. I wish to study the Daoist arts and cultivate body and mind. I humbly ask to receive divine grace, so that my wish may be fulfilled: to live long, transcend the world, ascend to the chambers of heaven, and serve the divine perfected ones.”

When the prayer is complete, swallow the saliva thirty times. Then prostrate yourself on the mat and bow until body and mind are utterly exhausted. Remain there for a long while, then rise, kneel, and swallow saliva.

Paying Homage to the Lord of the Blue Lad

The Lord of the Blue Lad of the Eastern Sea [a Daoist deity] often ascends the Eastern Radiance Terrace on Mount Fangzhu on Dingmao days. On this day, practitioners may face in the direction where he is and bow twice. The rite should be performed at sunrise: set out an incense table in the courtyard or ritual space according to the proper forms, then pay homage. If sunrise is not visible from where you live, it is enough to perform the rite when the eastern sky begins to brighten.

Mount Fangzhu lies east of Kuaiji, slightly to the south. In summer, the sun rises toward the northeast, so do not simply face the sun; instead, face in the direction of Mount Fangzhu. In rain or snow, visualize the Lord of the Blue Lad and pay homage in a quiet room. Kneel upright and make your prayer:

“I, the humble and dust-like petitioner so-and-so, respectfully address the Nine Subtle Perfected One, Jade Radiance, Blue Protector King; the High Minister of the Golden Gate; the Great Director of Destiny, Master of High Dawn; and the Lord of the Way, Jade Radiance, Blue Florescence Youth of the Eastern Sea: I live in the dusty world and bear the heavy stain of sin, yet I long to pursue purity and emptiness. I humbly ask to attain what I seek, relying on the gods to save and guide me. May the scrutiny and punishments of the underworld be remitted, and may my karmic obstacles be pardoned, so that I may be admitted among the immortals and travel to the numinous realm to pay homage to the divine perfected ones.”

After the prayer, prostrate yourself on the mat and bow until body and mind are utterly exhausted, then bow twice more. After this, you may follow this method to ingest the Sun’s Essence. From after the ninth month until before the first month, the sun rises in the same direction. In other months, after paying homage, turn to face the sunrise. Those practicing the methods of ingesting Flying Florescence and Water-Mother, Running with the Sun, the Five Emperors, and others may also directly inhale the Sun’s Essence and rosy clouds nine times.

The Hidden Homage Method of the Embryonic Origin

Beginners in the Dao must not weep, spit excessively, or let their saliva be depleted. These all consume the body’s fluids and leave the throat and brain too dry. For this reason, the perfected ones and Daoist adepts often use breathing techniques and swallow saliva to nourish and protect the body.

After harmonizing the saliva in the mouth, called the “Six Liquids” in cultivation, on the day of your birth year, face the direction corresponding to your birth year and click your teeth three times in three sets. Visualize inwardly, bow twice, then offer this prayer softly:

“Taiyi, the exalted Daoist deity, guard and protect my life. The Three Qi, the primordial energies of Heaven and Earth, unite in the chamber of truth. Above the womb are the Radiant Mother and the Mysterious Father, origin of life. May my five organs be at peace and my spirit gathered; may Jade Fluid nourish me below, as I ascend to the Mud Pill, the cultivation center in the head. At dusk, refine and nourish the Seven Po; may the Three Hun be harmonious. On my right is the flower of life-giving jade; on my left, the call of the Golden Dawn. May the immortals command the numinous officials, and may the divine ones constantly protect me. May my fluids flow freely, and may I fly through the ten heavens.”

When the prayer is complete, bow toward the four directions and click your teeth three times in three sets. This is called “The Way of the Hidden Court of the Fetal Origin, Praying for Life on Mount Tai.” The scripture says that practicing this method regularly can protect the Hun and Po, prolong life, and lead to becoming an immortal.

Paying homage to the Lord of the Hun and Po of the Nine Heavens and praying for the way to become an immortal

On the mornings of the third, ninth, and sixteenth days of each lunar month, face the sun and make nine prostrations and nine salutes, the salute being a formal gesture with joined hands. You may also pay homage inwardly, while tilting your head back and clicking your teeth twenty-four times. Then offer this prayer softly:

“Revered divine lord, Sovereign of the Ninefold Entwining of the Heavenly Hun; solar essence of the sun; Golden Gate of transformation into an immortal. I, the humble devotee”—a self-reference used by Daoist practitioners, annotated in the original with “Wang Jia,” perhaps a name or mark—“respectfully submit these few words. Today I report eight wishes to the heights and ask permission to fulfill them. May I receive the grace of the Mysterious and the Subtle, ride the Azure Dragon and mount the Vermilion Phoenix, and travel in a purple carriage. May clouds of five-colored auspicious light shelter me on every side, and may the Six Qi sweep away all dust and defilement. May the exalted gods look favorably upon me; may the Three Origins, Heaven, Earth, and Water, send down true Qi, and may the two Radiances of the sun and moon encircle my body. May my heart rejoice in the Dao, my mind and spirit be clear, my hearing keen and my sight bright, my complexion fresh and luminous, and my body light and strong. May my bones rise lightly, my face shine, and feathered robes accompany me as I ascend directly to the Court of the Emperor at Dawn.”

When the prayer is complete, tilt your head back and draw in the sun’s essence. Swallow forty-five times, then stop. The scripture says that practicing in this way for three years will brighten the eyes and extend the range of sight, give the face a golden radiance, and produce jade-like fluid in the body. After nine years, the body will cast no shadow in the outer world and will be able to fly into the void. If the sky is overcast and the sun cannot be seen, you may practice visualization in a secluded room; the response will arise naturally.

On the nights of the fifth, fifteenth, and twenty-fifth days of each lunar month, when all is quiet, face the moon and make nine prostrations and nine salutes. You may also pay homage inwardly, while tilting your head back toward the moon and clicking your teeth sixteen times. Then offer this prayer:

“The essence of the Hun and the numinous spirit of the Po are both born with the Nine Heavens. Stone Radiance and Water Mother, divine beings or energies in Daoist tradition; the bright and shining Yin, the moon, travels to and from its palace and cultivates in the Golden Court. May the two Radiances of sun and moon unite with their source; may this auspicious hour be clear, and may numinous energies from the eight directions converge. May all my wishes be fulfilled: may I have radiance, beauty, freshness, prosperity, and spiritual powers; may I become an immortal and ascend in flight to Shangqing.”

When the prayer is complete, tilt your head back and draw in the moon’s essence. Swallow forty-five times, then stop.

The Lord Sovereign of Hun Essence is a divine lord in the Bureau of Destiny of the Nine Heavens, who governs the Hun essences of the Nine Heavens and oversees the calculation of the fates of later students. He guards the Golden Court within the Gate of the Sun. The Lord Sovereign of Po Spirit is the Chancellor of the Nine Heavens. He governs the Po spirits of the Nine Heavens and oversees the registers of names and records of later students. He guards the City of Luminous Jade within the Moon Palace.

Those who cultivate the High Dao should, at all times—whether early or late, sitting up, lying down, or resting—often hold in mind the sun above the head and the moon within the mouth; the Lord Sovereign of Hun Essence in the Mudball Palace (a cultivation site in the head), and the Lord Sovereign of Po Spirit in the Hall of Light (a cultivation site near the space between the eyebrows). Hold them in mind and behold them with the eyes, so that the images of the divine lords are always faintly visible. After cultivating for more than a year, their true forms will appear, in shades of blue and white. After nine years, one will be able to ride through the air, ascend to the Hall of the Morning Lamp, and feast and wander on Rainbow-Illuminated Mountain.

Paying Reverence to the Three Primordial Lords of Great Simplicity (The Three Primordial Lords of Great Simplicity are Daoist deities. This rite is performed after cultivating the methods associated with the “Chamber of the Grotto.” Those who have not yet cultivated this practice must not perform it.)

The dates for paying reverence are: the ninth day of the first month, the eighth day of the second, the seventh day of the third, the sixth day of the fourth, the fifth day of the fifth, the fourth day of the sixth, the third day of the seventh, the second day of the eighth, the first day of the ninth, the tenth day of the tenth, the eleventh day of the eleventh, and the twelfth day of the twelfth month.

Around midnight, in a quiet bedroom, face north and bow six times. When finished, rise and kneel in reverence. (Set out an incense table, put on ceremonial robes and headwear, perform the rite, and bow once more. Then kneel for a long time and recite:)

“With reverence, I announce this to the Most High, the Great Dao, the High Sage; to Jade Dawn, Great Simplicity, the Eight Spirits of the Purple Palace, the Three Primordial Lords, the Central Lord Yellow Elder, Wuying, Baiyuan, the Great Emperor, the High Perfected of the Five Elders, the High Immortals, the Imperial Essence of Taiji, the Jade Lords of the Three Sovereigns, and the Three Luminaries of the Great Grotto. I, your disciple [name], respectfully make this petition on the night of an auspicious day, taking advantage of the ninefold opening of Heaven’s Gate to present it to the True Sovereign, the Jade Emperor of the Most High. I seek long life and countless years of life in this world. May I then ride the Yellow Dawn Dragon Chariot, ascend to the Purple Court, command the myriad spirits, and serve as guard to the Four Luminaries. May all these wishes be fulfilled, and may no one learn of them.”

The Three Primordial Lords of Great Simplicity are women, their virtue gathered within emptiness, and their divine rank higher than that of the Most High. They carry out the commands of the Heavenly Perfected and govern the myriad Qi. The Three Primordial Lords were originally a woman. Through long communion with the Qi of Jade Luster, Qi of the Celestial Dawn arose within the Void; she gathered mists and released radiant splendor, becoming the Jade Perfected of Dao’s Mound. When the Three Primordial Lords travel, the radiance of the sun and moon inclines toward them. Their light shines fiercely, uprooting even tree roots, while winds rise from the eight directions…

Raging winds sweep through the hidden source, and radiance reaches across the vast heights of the sky. In the morning light, red clouds spread and flourish. Yellow clouds coil through nine layers of heaven, and the Five Elders (the divine beings revered in Daoism as guardians of the five directions) open the way. The Great Emperor rides in his carriage, the Western Sovereign holds the tally, and the Eastern Florescence raises the banner. The Nine Heavens wheel and tremble, while clouds and mist rise within the Great Void. Hidden primordial Qi (vital energy) spreads faintly; the scenes of the immortal realms in all eight directions meet the mortal world. Look upward, and the view extends across the highest reaches of heaven; lower your gaze and look around, and it encompasses the vast expanse of heaven and earth.

Great indeed is the High Emperor! This divine being is called the Lord of the Three Primordials of Great Simplicity. At night, when alone in a quiet room, one should regularly visualize the Lord of the Three Primordials of Great Simplicity entering it. Bow to him and pray silently in one’s heart. So long as one’s intention remains steadfast, one’s wishes will be fulfilled and all things will go smoothly. This is an important method for cultivating into a perfected person and attaining the Dao of the immortals.

The Lord of the Three Primordials of Great Simplicity wears a brocade mantle that floats like purple Qi, a nine-colored brocade skirt patterned with dragons, and a Fuchen feather crown fashioned from precious langgan stone. At his waist hang a flowing-gold fire bell and a tiger tally decorated with dragon patterns. He sits upright in the air. Beneath his knees, three kinds of cloudlike Qi—green, red, and blue—always gather densely around him, as if supporting his form.

The Lord of the Three Primordials of Great Simplicity often chants:

“The Great Void joins together and reaches straight to Jade Clarity (the highest heaven in Daoism). The Three Luminaries (the sun, moon, and stars) shine, piercing the heights of the sky. The Eight Su revolve; the morning wind scatters the clouds and mist, and numinous Qi rises and flies. The round wheels descend toward Kongtong, their golden light illuminating the essence of the heavenly realm. Jade radiance congeals into the Five Elders; purple smoke sets the cloud chariot in motion. Riding primordial Qi, we surge into mysterious palaces, follow the Dao of Heaven, and support all that we pass. Our golden forms shine upon the Nine Rosy Clouds; our jade bodies leap through the cool, clear courtyard. The Hidden Youth turns his gaze, and the aged return to the state of infants. Emperor One (a deity visualized in Daoist practice) guards the Mudball (an internal cultivation site in the head); the Nine Perfected Ones protect Yellow Clarity (a deity or inner landscape within the body). Our gaze passes beyond ten thousand kalpas, keeping pace with the overturning force of the Nine Heavens.”

When visualizing the Lord of the Three Primordials of Great Simplicity, one should recite this poem. It is a chant of the Upper Palace of Jade Clarity, used to harmonize the breaths of the body and soul. To visualize the Lord of the Three Primordials, first arrange the hair in a triangular, drooping cloud-knot, letting the rest fall to the waist, and place a Fuchen crown on the knot. If practitioners can sense and summon the deity, they may see him in the Purple Chamber (an inner cultivation palace within the body) or beside them. During this time, the Jade Maidens of Great Simplicity and the Perfected Ones of the Three Treasures will also descend to the practitioner’s side. Those who practice this method should establish a separate sleeping place and live alone, apart from others. The same applies to other forms of cultivation; this is not the only practice that requires solitude.