《雲笈七籤》Vol. 81

When the Great Cycle reached its appointed time, the Chiming era (the age when Heaven and Earth again become bright) opened in radiance. Three kinds of splendor shone brightly, and the Five Kalpas (the five stages of cosmic evolution) were thereby first divided.

Yuanshi Tianzun (the Heavenly Worthy of Primordial Beginning), together with the Great Sages of the Ten Directions (Shifang Dasheng), the Supreme Perfected Honored Deities (Zhizhen Zunshen), Wuji Taishang Daojun (the Most High Dao Lord of the Limitless), the Flying Divine Persons (Feitian Shenren), the Xuanhe Jade Maidens, and all the assembled deities, sat together in the Bailing Lodge (Bailing She) of the Nanfu Dongyang Upper Abbey (Nanfu Dongyang Shangguan). They conversed in pure quietude and detachment, emitting naturally numinous and wondrous sounds that combined into the sounds of the ten directions and chanted mysterious musical stanzas. All the heavens rejoiced; the sun and moon halted their motion, and the stars quietly shifted. The passes of the Nine Heavens revolved accordingly; rivers and seas were calm and windless; mountains and peaks withdrew their misty vapors; dragons and qilin leaped for joy; and humans and deities alike were filled with delight.

At this time, Wuji Taishang Daojun bowed and prostrated, saying to the Heavenly Worthy: "Today we attend here as Heaven and Earth open from dark chaos, and the entire Limitless World reveals its light. The Dharma sound of the Heavenly Worthy spreads far, and grace reaches throughout the ten directions. Sentient beings, through long kalpas, transmigrate and transform, gradually ascend to sage positions, and each assumes the duty of overseeing the true immortals. Now, as you are about to govern the mysterious realm, distinguish its departments, inspect the Six Heavens, regulate kalpa destinies, calculate world cycles, save sentient beings, and examine conditions in the dark long night, the Three Officials (deities overseeing Heaven, Earth, and Water) labor in service and bear heavy responsibilities; their grace and authority are difficult to describe fully. I presume to send my voice on the numinous wind, open my heart, and report to the Heavenly Worthy.

"Formerly, I was together with Yuanshi Tianwang (the Primordial Heavenly King) in the Changsang Bilin Garden, and I heard the Heavenly Worthy announce to the Great Sages and Honored Deities: 'In the Dongxuan celestial text, the Lingbao Yu'ao, there are three divisions of Bajing deities and twenty-four diagrams. Above, they correspond to the twenty-four true deities; in the middle, they match the twenty-four kinds of primal Qi; below, they protect the twenty-four categories of sentient beings. The numinous stanzas radiate brilliant light and are incomparably wondrous. For those who see these diagrams and texts, their names will be recorded in the golden tablets of the Nine Heavens; the registers of life and death will also record them, enabling them to become immortals.'

"Now the world cycle is drawing near. The calamity represented by the numbers three and five will bring death and injury. Countless beings have short lives and encounter the Eight Hardships and the suffering of wind-knives; their bodies ache, the Five Sufferings converge, and they sink into long darkness. They cannot see the sun, moon, or stars, nor do they know that they are being sealed and fixed by the heavenly realm, left to be manipulated by the destinies of life and death. Seeing sentient beings suffer through the cycle of birth and death, humans and deities alike grieve.

"Now the Great Dao is compassionate, and its grace is vast. I earnestly beg the Heavenly Worthy to pity sentient beings, promulgate the mysterious kefa (Daoist scriptural norms and cultivation methods), and teach people what they have never heard, so that those who have not seen this method may see it, and those not yet accomplished may attain accomplishment. Let blessings flow to all sentient beings, so that even after countless kalpas they may receive grace and teachings. In this way, we can receive the divine intention, stir the numinous wind, and follow the Qi of yang harmony..."

Sweeping through the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), purifying and inspecting all demons, setting the Six Heavens in order, and cutting off the hosts of evil, so that the state is stable, the people dwell in peace, Yin-Yang is harmonized, and the world is clear and bright. Once teaching and transformation had arisen, the Dao (the Way) flowed freely throughout the Great Void.

At this point, the Tianzun (Heavenly Worthy) raised his head and smiled; from his mouth he emitted three-colored radiant Qi (vital energy)—blue-green, yellow, and red—whose light illumined the ten directions, within and without, leaving no dark or hidden place, so that all was clear and bright. Numinous texts such as golden writings, purple characters, jade texts, and cinnabar chapters shone brilliantly and appeared within the three Qi. The deities of the Three Sections and Eight Effulgences and the Twenty-Four Perfected, each leading a thousand chariots and ten thousand riders, guarded these numinous texts above the mysterious void. The sun and moon of all the heavens poured down luminous splendor; all waters gathered and interflowed; fragrance scattered in every direction; and the myriad sages of the eight directions rejoiced together. At once the assembly paid homage to the true Tianzun.

The Tianzun told them: “To be able to attain such joy in this life is beyond words. You should pour out your hearts and disclose what you know and what you hold, concealing nothing; and in accordance with the esoteric code (the secret precepts and ritual norms of Daoism), use the seven treasures to stabilize the numinous and build an altar of gold, so that I may transmit to you the Way of the divine Perfected. The Great Dao is noble, and its laws are strict; only once in forty thousand kalpas is it carried out. This Dao is transmitted to the lower world in order to save and transform the multitude. When kept secret and not transmitted, the true deities will descend; if recklessly divulged, disaster will be invited. Now I have told you this; understand it and remember it well.”

Taishang Daojun (Supreme Lord of the Dao), both joyful and awestruck, stood facing north with hands folded and respectfully listened to the Tianzun’s instructions. The Tianzun ordered the Nine Radiance Great Perfected and the Jade Youths Attending the Scriptures Who Fly through the Ten Directions to unroll the Nine Radiance Jade Repository and take out the golden writings, purple characters, jade texts, cinnabar chapters, and the twenty-four diagrams of the Three Sections and Eight Effulgences, and to lay them out on a white jade table suspended in midair. The table was covered with a nine-colored cloth; cloud essence formed aerial ornaments, and flying-pattern brocade was made into a canopy that hung over the scriptures.

The great sages of all the heavens, the Limitless Tianzuns, the Flying Divine Kings, and the Perfected of the Three Heavens together oversaw the covenant and oath. They burned incense, scattered flowers, recited numinous stanzas, circumambulated the palace city, and circled the scriptures three times. All this was done according to the ancient statutes and ritual rules, and the ceremonial dignity was naturally complete. When the ritual of transmission to Daojun was largely completed, the Three Effulgences each returned to their places, and the assembled Perfected withdrew.

In Chiming Heaven (a heavenly era spoken of in Daoism), men and women alike could take virtue as their model and turn their hearts to the Dao, and so transcend the mortal world.

On the second day of the ninth month in the first year of Shanghuang, the Later Sage Lord Li (a deity revered in Daoism) set out on a journey to the Western River and surveyed the eight directions. On the way he encountered the Primordial Heavenly King, riding in the Jade Carriage of the Eight Effulgences and driving nine-colored dark dragons; Three Pure Flying Clouds led the way, and a host of immortals followed, holding ornate banners. Lions and white cranes called with harmonious elegance. The whole procession came through the air and finally met above the Western River. Lord Li bowed in salute...

Li Jun first asked the Heavenly King for instruction: “Previously I received from you the Twenty-Four Diagrams of the Heavenly Book in Jade Characters. Although I obtained the text, I have not yet grasped its subtle chapters; although there are diagram eulogies (the laudatory texts accompanying the diagrams), there are no images. In practice, the profound and subtle meaning is difficult to understand fully. Now that I have met the Tianzun (Heavenly Worthy), my joy is beyond words. I beg you to complete this for me, so that I may fully comprehend the true meaning of the Great Dao.”

The Heavenly King then emitted from his mouth the Dongxuan Inner Observation Jade Talisman (a type of Daoist numinous talisman) and gave it to Li Jun, instructing him to fast and purify himself for a thousand days, fumigate his body with five fragrant substances, face east, and ingest the talisman. In this way, his form and spirit would appear complete, and he would naturally be able to resolve all doubts and immediately understand their meaning.

Li Jun bowed his head and accepted the teaching. In full accordance with the heavenly ritual, he fasted for a thousand days, faced east, and ingested the talisman. The deities of the Three Departments and Eight Effulgences (the bodily deities spoken of in Daoism) all appeared together, and from his mouth came golden writings, jade characters, and twenty-four diagrams, which appeared in midair. The writing was clear and bright and the colors vivid; it was profound and penetrating, with a natural order.

At that time, the Heavenly King commanded the high immortals in charge of diagrams and registers to paint these images. Thus golden writings, purple characters, jade texts, and cinnabar chapters came into being and were transmitted as writing. These true texts were received by Lady Wang, the Great Perfected of Nine Radiances of the Upper Prime of the South Pole; the Two Hua of East and West; the True Lords of South and North; the immortals of the Five Peaks; and the Pure Spirit Perfected. The images were painted by the Later Sage and appended separately after each section.

Diagram of the Perfected Bathing in the Eastern Well (Upper Part, First Section, describing the ritual of the Perfected bathing), with its Hymn of True Qi:

The water of the Heavenly River pours into the Eastern Well; Stone Radiance and Water Mother congeal their essence; the round radiance brushes the numinous luminary, and the mysterious light is crystal clear and translucent. Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) parts the many layers of black night; heavenly beings are born following the moon. They bathe in pools fragrant with orchids; on dragon backs are borne Changgeng (Venus) vases; Golden Youths scatter fragrant flowers, and Jade Maidens make water flow from the crowns of the Five Stars. Washing with jade liquid, they refine the forms of the Five Immortals; their bodies emit fragrance, and ten thousand deities descend to accompany them as they ride the luminous scenery up to high heaven.

Diagram of the Immortals and the True Forms of the Five Peaks (Upper Part, Second Section, depicting the immortals and the true forms of the Five Peaks), with its Hymn of True Qi:

The Great Dao of Yuanshi is truly mysterious and wondrous; the five kinds of numinous qi spread out the true text. In the ancient Longhan kalpa, the three luminous scenes clearly appeared; flying immortals of the ten directions transmitted the writing and stabilized the emperor-lords of the Five Directions. The numinous mountains receive the Mysterious Palace; steaming and surging, they pour forth precious clouds. Above them are the breaths that bring deathless longevity, nourishing the numinous sprouts and refining them into the Five Immortals. Jade mushrooms contain profound and mysterious principles; when body and mind are pure, fragrance naturally arises. With single-minded contemplation, one can summon high spirits to descend and commune with the Supreme Emperor.

Diagram of the Eight Scribes Who Communicate with Spirits and Determine Essence (Upper Part, Third Section, a diagram on communicating with spirits and essence-qi), with its Hymn of True Qi:

The three lights emit numinous radiance, bright and glorious; the gates of the eight directions open. Within are deities of wisdom wearing flying-heaven garments; the Eight Scribes penetrate the numinous qi, and the jade talisman comprehends the subtle. Precious clouds reflect jade….

These hymns describe the immortal palaces, celestial vistas, and merits of cultivation seen when cultivating zhenqi (True Qi). Zhenqi is the inner vital energy spoken of in Daoist cultivation; the palaces, deities, and scenes of ascent in the text also carry the sense of cunsi (focused visualization of sacred scenes).

The Diagram of Spirit Communication with the Liujia (Six Jia) Immortals, Upper Section, Part Four: “Hymn to True Qi”

In the Linggong (palace where immortals dwell), flying goddesses and six true deities feast in the realm of Changyang. They embrace the sun and carry the moon on their backs, gaze upward, and gather the light of the Three Luminaries (the sun, moon, and stars in Daoist discourse). They penetrate subtle principles, perceive the ten directions, and draw in natural qi.

They oversee the Five Zhi (legendary five immortal herbs) and the Six Treasuries, causing them to flourish; they can also transform and refine the myriad shen (spirits), divide their bodies, and alter their appearances. They travel through the void, enter Xuandu (the abode of Daoist immortals), soar into the realm of empty caverns, and sometimes descend to the Golden Empyrean. People open their robes and meet them in the Sansu Chamber (a dwelling of Daoist immortals), carrying tally contracts, riding canopies, roaming freely, and ascending to Yujing (the celestial capital).

The Diagram of the Nine Palaces and Purple Chamber of the Immortals, Upper Section, Part Five: “Hymn to True Qi”

The Purple Chamber (a purple immortal palace) shines high against the clouds, its halls supporting one another. Incense smoke coils around the sun and moon, and flying celestial hosts obscure the Great Void. The Perfectly True Great Sages silently chant the feathered writings (Daoist talismanic texts or sacred documents), opening and transforming the heavens, so that the dusty world in the midst of kalpas may be saved.

The Nine Qi (the nine kinds of primordial qi in Daoist discourse) begin to circulate, stabilizing the numinous and wondrous qi movements and allowing heaven and earth to dwell enduringly. Single-mindedly contemplate the Purple Palace, and one can nourish oneself.

The Diagram of Yuanshi (Primordial Beginning) and Taiqing, Upper Section, Part Six: “Hymn to True Qi”

Taiqing (the pure and empty immortal realm in Daoism) is vast and boundless; green qi gathers at Ziwei (the abode of the Heavenly Emperor or the celestial center). Numinous winds blow swiftly; the seven-jeweled lin trees flourish in splendid abundance. Purple phoenixes call from long branches, and dragons and qilin race across one another.

Taishang (a Daoist title for a revered deity) surveys the ten directions; the hosts of heaven arrange their ritual robes and circumambulate the palace city three times. The long night thus opens into light. If one can practice cunsi upon the numinous qi, one will naturally ride the light and ascend.

The Diagram of the Immortals’ True Dao as Undifferentiated Completion, Upper Section, Part Seven: “Hymn to True Qi”

At the beginning of heaven and earth, all was vast and boundless; the qi of chaos had not yet differentiated. Three colors were generated from the formless, swirling and commingling to form auspicious cloud qi. Within the obscure darkness, true scenes arise, and numinous patterns spread out in brilliant display.

The long night’s dark and hidden realm suddenly becomes bright, and the foundations of heaven and earth are thereby established. This wondrously true qi, naturally generated, is pure and harmonious, ceaseless, and eternally present. It circulates through the nine heavens, opening and transforming the gates of the heavens.

The Diagram of the Immortals’ Precious Register of Western Ascent, Upper Section, Part Eight: “Hymn to True Qi”

Riding the swiftly moving numinous qi and driving the light, one ascends to the Western Palace. In the creative realm of the country of Yuna, a retinue of ten thousand chariots comes to follow. Gods and demons bow their heads; heavenly kings all submit and receive the true Dharma established by the Golden Model.

People of the world revere the King of Dao and De, and therefore practice the way of pure and true True Qi, using this name to transform a region. The age that then had the Dao was called the “Hall of Blessing and Virtue.”

The Lingbao Immortals Diagram says: The upper eight true spirit diagrams, by the cavern-heaven Yuanshi…

Qi transforms and gives rise to the naturally formed “Eight Radiant Perfected Ones,” who dwell within the human body and belong to the Upper Primordial Palace, the palace within the upper part of the body.

During cultivation, one should nurture the vital Qi, focus the mind inward, and visualize the eight perfected spirits appearing in bodily form. They ride in a vast retinue of a thousand chariots and ten thousand horsemen, mounting clouds and carrying people upward.

Jade Talismans

The first Radiance is the spirit of intelligence, named Jue Yuanzi, with the courtesy name Dao Du, and is white in color. The first Radiance’s Jade Talisman belongs to the spirit of the first Radiance in the Qi Division of the Upper Primordial Cavern-Heaven. (All these talismans are written in cinnabar.)

The second Radiance is the spirit of the hair, named Xuan Fuhua, with the courtesy name Dao Heng, and is black in color. The second Radiance’s Jade Talisman belongs to the spirit of the second Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The third Radiance is the spirit of the skin, named Tong Zhongzhong, with the courtesy name Dao Lian, and is yellow in color. The third Radiance’s Jade Talisman belongs to the spirit of the third Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The fourth Radiance is the spirit of the eyes, named Ling Jiansheng, with the courtesy name Dao Tong, and is five-colored. The fourth Radiance’s Jade Talisman belongs to the spirit of the fourth Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The fifth Radiance is the spirit of the neck marrow, named Ling Mougai, with the courtesy name Dao Zhou, and is white in color. The fifth Radiance’s Jade Talisman belongs to the spirit of the fifth Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The sixth Radiance is the spirit of the back, who governs the region of the spine, named Yi Lifu, with the courtesy name Dao Zhu, and is the color of white jade. The sixth Radiance’s Jade Talisman belongs to the spirit of the sixth Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The seventh Radiance is the spirit of the nose, named Zhong Longyu, with the courtesy name Dao Wei, and is blue, yellow, and white. The seventh Radiance’s Jade Talisman belongs to the spirit of the seventh Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The eighth Radiance is the spirit of the tongue, named Shi Liangzhi, with the courtesy name Dao Qi, and is red in color. The eighth Radiance’s Jade Talisman belongs to the spirit of the eighth Radiance in the Qi Division of the Upper Primordial Cavern-Heaven.

The Illustrated Register of the Immortals says: “The Jade Talismans of the perfected Eight Radiant spirits symbolize the naturally arising Qi of the Upper Primordial Cavern-Heaven. Each of the Eight Radiant spirits governs a part of the upper body and guards the Upper Primordial Palace within the human body. When practitioners ingest these Jade Talismans, after eight years the Eight Radiant spirits will appear in bodily form. They will then be able to comprehend hidden and subtle matters and perceive nature. Even while seated, they can attain ‘standing disappearance’—a cultivation state in which the body vanishes and the spirit travels—and summon celestial immortals. They will see a thousand chariots and ten thousand horsemen, cloud chariots and feathered canopies, and ascend in flight by day.”

Ode to the First True Qi in the Middle Section of the Illustrated Chart of the Immortals’ Penetration of Subtlety and Transformation

The Great Dao is mysterious and wondrous, beyond depiction in images. The breath moves and gathers to form exalted perfected beings; it coalesces in emptiness, naturally giving rise to numinous transformations. It manifests outwardly and meets with the Three Spirits, stirring the essences of the Five Stars. By day it absorbs the fluids of the sun; by night it takes in the radiance of the yellow moon. Cultivating while lying peacefully, one can transform into the Five Immortals. The body’s shadow changes with the void, and in an instant one stands in the realm of nature.

Ode to the Second True Qi in the Middle Section of the Illustrated Chart of the Immortals’ Treading on the Nine Heavens

The Qi of the Nine Heavens is clear and austere, coming from lofty, mysterious heights. Auspicious clouds veil layer upon layer of emptiness; the Golden Towers …

In the purple smoke stands the Taiji Palace (the palace of the Supreme Ultimate in Daoism), with Dao Lords arrayed within it; green forests spread everywhere, and in the ten directions of the Brahma heavens (pure and solemn celestial realms) the flying immortals (celestial hosts) gather together. In the Hall of Blessings and Virtue at Nanling, the guests in the four seats have all dispersed, and the splendid celebration has also ended. I wish to roam free and unfettered, crossing a ford without waves or peril.

Illustrations of the Nine Transformations of Immortals, Middle Section, Third: Ode to True Qi (vital energy)

Wondrous transformation communicates through the void; with single-minded remembrance, one can reach the supreme numen. Draw upward the Qi of the Nine Heavens, and through Daoyin (guided breathing combined with bodily movement) refine and nourish the Jing (essence) of the Five Clouds. After three days of refining Qi, the ten thousand spirits return to the One; within a single day the body undergoes nine transformations, leaves the dusty body, roams the Nine Regions, and plays within the Three Realms. Riding the cloud Qi, I gaze afar toward Taizu (the pure, empty primordial realm described in Daoism); numinous winds stir the green canopy, flying smoke encircles me, and yellow banners summon the ten thousand spirits. The heavens send down their processions, and with great solemnity I enter Shangqing (Highest Clarity).

Illustrations of the Immortals’ Eternal Existence, Middle Section, Fourth: Ode to True Qi

Silently reciting, one summons the hidden Zhenren (Perfected); with single-minded stillness, Shen (spirit) and Qi naturally gather. When the water clock is exhausted (as night ends and dawn approaches), outer responses dissolve, and right Qi naturally becomes peaceful. As subtle responses accumulate, wondrous truth descends; the six viscera emit radiance, and the mysterious Qi merges with the void. All things respond accordingly; the Eight Scenes (eight numinous scenes within the body or the heavens) rise like floating clouds, a swift divine procession appears in splendor, and it carries me beyond the Great Brahma Heaven, to roam freely, riding the void.

Illustrations of Immortals Guarding the One and Nourishing the Body, Middle Section, Fifth: Ode to True Qi

Guide the Qi of the Nine Heavens, rub the hands and warm the body; block the paths by which malignant demons intrude, and refine body and mind until they are luminous and pure. Phoenix birds fly, threading through True Qi; dragons rise and command the ten thousand spirits. At dawn the assembled Perfected gather; cultivating and nourishing the body causes Shen and Qi to regenerate. With a tranquil mind, one still returns to guarding the One (shouyi, focusing the heart-mind and bringing it back to a single state). Quietly contemplate right Qi and stabilize the heart-mind; when Shen and Qi are complete, one can ride the scenes and ascend into Shangqing.

Illustrations of Immortals Guarding the Spirit and Dwelling in the Scenes, Middle Section, Sixth: Ode to True Qi

Niwan (the upper Dantian in the head) settles the Shen and po; the Yingzhongyuan (the inner palace in the middle of the body) embraces the One Qi in the Dantian (energy center). The Dantian is the residence where the Three Spirits converge; when the three are blended, Shen and divine luminosity arise from it. The two gateways govern the Nine Heavens; breathing the light of sun and moon, the mysterious Qi nourishes and circulates, filling the six viscera. Quiet contemplation gathers the ten thousand Qi; when Shen is at peace, the body becomes fragrant. The true spirits of the Three Divisions and Eight Scenes carry me into the great void, letting me dwell long between heaven and earth through ages without beginning or end.

Illustrations of Immortals in Silent Stillness Nourishing Jing and Guarding the Will, Middle Section, Seventh: Ode to True Qi

At dawn absorb the Qi of the Five Planets and single-mindedly guard Niwan; rectify body and mind and swallow the sunlight. Silently contemplate the Jiangfu (the inner palace where the heart-Shen resides); at dusk guide the wondrous Qi of lunar Jing to pour into the Dantian. The sovereign Shen and the Three Truths generate a single numinous scene, and the body transforms and divides accordingly. Once it is seen, the ten thousand spirits gather; drawing in the breath and the numinous scenes, one swiftly ascends to the palaces of sun and moon. Passing in and out of the Eight Gates, one passes through the endless kalpas of Longhan (the cycles of cosmic eras described in Daoism). This Lingbao (Numinous Treasure) scripture is truly wondrous.

The essence of the immortal ganoderma transforms into numinous qi, drifting lightly and swirling with the wind. The heavens scatter fragrant flowers, while sun and moon emit refined and luminous radiance. Jade Maidens (Yunü), goddesses who serve the immortals, hold golden plates and fly through the air, bright and radiant. The practitioner looks up at her true countenance, consumes lingzhi, and opens the deities of the five viscera; through Daoyin (guided breathing and bodily circulation), light pervades within, so that even after ten thousand kalpas the body does not age.

The Lingbao Chart of the Immortals says: The Chart of the Eight Scenes (Bajing) Deities of the Central Region is spontaneously transformed from the Dongxuan qi of Yuanshi Lingbao. The eight central scenes exist within the human body. The practitioner gathers the Zhongyuan generative qi in the Zhongyuan Palace (a sacred palace within the body), single-mindedly visualizes for eight years, and the eight true deities appear. At that time, a thousand chariots and ten thousand riders move according to the mind, enabling one to ride a feathered canopy and fly through the great void.

The first Zhongzhen (Central Perfected) scene: the throat deity, named Bailiu Fang, courtesy name Daotong, of nine-colored appearance, belongs to the deities of the First Scene True Talisman Division of Dongxuan Zhongyuan.

The second Zhongzhen scene: the heart deity, named Huanyang Chang, courtesy name Daoming, red in color, belongs to the deities of the Second Scene True Talisman Division of Dongxuan Zhongyuan.

The third Zhongzhen scene: the liver deity, named Kaijun Tong, courtesy name Daoqing, blue-green in color, belongs to the deities of the Third Scene True Talisman Division of Dongxuan Zhongyuan.

The fourth Zhongzhen scene: the lung deity, named Suling Sheng, courtesy name Daoping, white in color, belongs to the deities of the Fourth Scene True Talisman Division of Dongxuan Zhongyuan.

The fifth Zhongzhen scene: the gallbladder deity, named Longde Ju, courtesy name Daofang, blue-green, yellow, and green in color, belongs to the deities of the Fifth Scene True Talisman Division of Dongxuan Zhongyuan.

The sixth Zhongzhen scene: the left kidney deity, named Chunyuan Zhen, courtesy name Daoqing, wears five-colored garments, and belongs to the deities of the Sixth Scene True Talisman Division of Dongxuan Zhongyuan.

The seventh Zhongzhen scene: the right kidney deity, named Xiangta Yuan, courtesy name Daozhu, white and black in color, belongs to the deities of the Seventh Scene True Talisman Division of Dongxuan Zhongyuan.

The eighth Zhongzhen scene: the spleen deity, named Baowu Quan, courtesy name Daoqian, pure yellow in color, belongs to the deities of the Eighth Scene True Talisman Division of Dongxuan Zhongyuan.

The Chart of the Immortals also says: The True Talismans of the Eight Scenes of Lingbao Dongxuan Zhongyuan are guarded by the eight scene deities and perfected of the central region within the Zhongyuan Palace of the human body. By ingesting these true talismans and cultivating for eight years, the eight scenes of Zhongyuan manifest, enabling one to become spiritually efficacious and commune with the deities, and to perceive the eight directions. Lingzhi, jade nectar, the five qi, and cloud teeth (symbolizing the essence-qi condensed in cultivation) fill the body with light; then, as an immortal, one may ride and fly through the great void.

The Chart of the Six Yin Jade Maidens of the Immortals, Lower Section, First True Qi Hymn.

Lingfei (Numinous Flight) emerges in beauty from Taiwei, the high celestial palace; the Jade Woman (Yunü, a female immortal), dressed in green and vermilion robes, is graceful and lovely, soaring into the air and drifting far away.

She travels through space, following the mysterious Qi that arises naturally; the Qi of the Six Yin settles her constant form. Her heart is set on lofty heights, longing to meet the worthy immortals. As she looks up, the Six Ding (Liu Ding, the six Yin deities in Daoism) descend and lead her into the golden chamber. She draws close to and unites with the immortals; in spiritual resonance they naturally seek one another—why should she care about form or name? Transformations are set in motion by sincerity, and resonance follows like an echo; Shen (spirit) also naturally arises from this.

Second True Qi Hymn in the Lower Section of The Diagram of the Nine Primals Guiding Immortals

Yuqing (the Qingwei Heaven where the high Daoist deities reside) sends forth mysterious radiance; the ten sages of Xuandu (the Daoist wonderland) circle within Ziwei (the residence of the Heavenly Emperor). Immortals part the clouds and appear in profusion; feathered garments flutter, and fragrant flowers scatter with the wind. The assembled immortals fly through space across the ten directions of the celestial realm; the cinnabar sky reflects the light canopies, and sun and moon shed numinous light. Looking up and longing for Wondrous Truth, Shen descends because of sincere intent, and thus the human and the Dao commune.

Third True Qi Hymn in the Lower Section of The Diagram of Immortal Daoyin

Amid five-colored auspicious clouds, lingzhi grows lushly, emitting mysterious radiance and exhaling jade-like light. Numinous fluid coalesces and penetrates the grotto-heavens; in the palaces of sun and moon, five-colored radiance interweaves. High immortals distribute the fluid, causing spiritual Qi to pour into the ten directions. In breathing and exhalation-inhalation, one does not feel fatigue; flying immortals accompany golden immortal countenances and guide cultivators to absorb Qi. Nourish the six viscera with mysterious Qi and fill Jing and Qi. With focused contemplation, resonance comes easily; while seated in stillness, one can see the empty cavern wonderland.

Fourth True Qi Hymn in the Lower Section of The Immortals’ Diagram of the Imperial Treasure in the Cavern

Clarify the breath, regulate body and mind, and return them to Taixuan (Great Mystery). The host of immortals dwells quietly within, governing many famous mountain grotto-heavens; the cavern chamber is pure, secluded, and spacious, its five-colored radiance bright as sun and moon. Each immortal has a title, and delicacies from the immortal kitchens are set out there. Above it connects to the Ziwei Palace and compiles the precious registers of the celestial realm. In the grotto is a practitioner of Guarding the One (Shouyi), one who single-mindedly holds the one Qi and concentrates the Shen in cultivation; with sincere contemplation he waits for the grotto-heaven to open. The Five Elders (Wulao, the honored deities of the five directions in Daoism) inspect and test demons; when the mind is upright, evil thoughts naturally recede. The cultivator transcends the perils of water and fire and has their name enrolled in the Nine Heavens immortal bureaus. A precious person who can do this may ride an immortal carriage.

Fifth True Qi Hymn in the Lower Section of The Diagram of Immortal Transformations and Hidden Sides

Transformations arise from emptiness, and the Five Phases (Wood, Fire, Earth, Metal, Water) manifest as human form. Quietly visualize the Qi of nature and the essences of metal, wood, water, fire, and earth; earth becomes the palace of hidden sides, and the Six Wu (Liu Wu, spirits associated with Wu days and Wu directions in Daoist numerology) join at Jingting. The Jade Woman changes garments, and human aging and vigor arise in response. In subtlety one can enter a space as fine as a hair; in vastness one can encompass mountains. Planting numinous herbs that connect with Shen, the body can accompany the Eight Officials (Bashi, divine clerks in the Daoist immortal hierarchy). Myriad transformations proceed according to the mind, free and untrammeled, enough to delight the heart.

Sixth True Qi Hymn in the Lower Section of The Diagram of Immortals Gathering Lingzhi and Opening Mountains

The numinous mountain towers; vegetation is lush, and emerald peaks rise straight into the clouds. Five kinds of lingzhi grow beautifully on mysterious ridges; immortal herbs flourish, covering frost-covered branches. On the mountain are lingzhi gatherers wearing immortal garments, ascending on wing-like clouds. The numinous grotto has endured ten thousand kalpas...

“When the One opens, there is brightness, illuminating all the heavens; after union, one attains wondrous peace, awakening and transcendence, and the long ages of the dusty world seem to pass in an instant.”

Chart of the Divine Immortals’ Bright Mirror, Lower Section, Seventh: Hymn to True Qi

The exquisite qi of metal and iron produces an awe-inspiring radiance that circulates and illumines the eight directions and the dark realms, penetrating inside and outside and pervading the four quarters; it can reach the true Dao and distinguish ghosts, specters, essences, and prodigies. Within spontaneous visualization, layer upon layer of yin qi is likewise illuminated; the heavens manifest, forms are subdued, demonic obstacles retreat, and spirits are summoned. One cultivates into an immortal and undergoes transformation, entering the Purple Court (the palace precincts of the immortals).

Chart of the Divine Immortals and Wuji Taiyi, Lower Section, Eighth: Hymn to True Qi

The radiant true body of Diyi (the true divine form manifested by Diyi) bears dragon-and-phoenix patterns; its awe-inspiring light shakes the nine heavens, and its flame-like radiance illumines the heavenly realms. Above, it governs all the heavens, gathers the qi of the myriad immortals, and becomes the lord of the myriad immortals. The Supreme Dao is towering and vast, the root of all Daos; the great Dharma gate is profound and boundless.

The Lingbao Chart of the Divine Immortals says:

The eight true spirit charts of the lower section describe how the Yuanshi Lingbao Dongxuan qi (the primordial Dao-qi in the Lingbao scriptural system) spontaneously transforms into the eight lower vistas. The eight lower vistas exist within the human body, located in the Lower Yuan Palace (the place where the inner spirits of the lower part of the body reside). Through eight years of refined contemplation, the practitioner causes the lower-yuan vital qi to become full; the eight lower true spirits will then lead a thousand chariots and ten thousand riders, convey immortals to come, bear the practitioner on feathered canopies, and ascend together into the Forest of Seven Treasures.

The first lower true vista: the Spirit of the Stomach, named Tong Weiyu, courtesy name Daozhan, yellow, belonging to Dongshen; it corresponds to the first vista spirit in the Lingfu section of the first lower-yuan vista.

The second lower true vista: the Spirit of the Lower Intestines, named Zhao Tengkang, courtesy name Daohuan, yellow-red, belonging to Dongshen; it corresponds to the second vista spirit in the Lingfu section of the second lower-yuan vista.

The third lower true vista: the Spirit of the Large and Small Intestines, named Feng Songliu, courtesy name Daochu, red-yellow, belonging to Dongshen; it corresponds to the third vista spirit in the Lingfu section of the third lower-yuan vista.

The fourth lower true vista: the Spirit of the Central Trunk, named Shou Houbo, courtesy name Daoxu, nine-colored, belonging to Dongshen; it corresponds to the fourth vista spirit in the Lingfu section of the fourth lower-yuan vista.

The fifth lower true vista: the Spirit of the Chest and Diaphragm, named Guang Yingzhai, courtesy name Daozhong, white, belonging to Dongshen; it corresponds to the fifth vista spirit in the Lingfu section of the fifth lower-yuan vista.

The sixth lower true vista: the Spirit of the Two Flanks, named Pi Jiamachao, courtesy name Daocheng, red-white, belonging to Dongshen; it corresponds to the sixth vista spirit in the Lingfu section of the sixth lower-yuan vista.

The seventh lower true vista: the Spirit of the Left Yang, named Fu Liuqi, courtesy name Daogui, of three colors—green, yellow, and white—belonging to Dongshen; it corresponds to the seventh vista spirit in the Lingfu section of the seventh lower-yuan vista.

The eighth lower true vista: the Spirit of the Right Yin, named Bao Biaoming, courtesy name Daosheng, of three colors—green, yellow, and white—belonging to Dongshen; it corresponds to the eighth vista spirit in the Lingfu section of the eighth lower-yuan vista.

The Chart of the Divine Immortals says: The Lingbao Dongshen lower-yuan eight-vista spirit talismans are the lower...

Yunji Qiqian (Seven Slips from the Cloudy Satchel)

The Eight Effulgences Divine Perfected (eight inner deities) reside peacefully in the human body’s lower primordial palace (the region of the lower Dantian, the energy center). After eight years of practicing and applying the related formulas, the eight effulgences of the lower primordial palace will manifest and become aids to the person: nourishing Jing (essence) and Qi, replenishing original Qi, and refining and nurturing the bone marrow, causing the body to gather true Qi and radiate vitality. The eight effulgences will also transform into cloud chariots that carry one in flight.

The Yuqing Seven Treasures Immortals Chart records a hymn in praise of the true Qi of the three-eight divisions:

Above the Three Pure Ones (Sanqing, the threefold pure realms of Daoism), true reality congeals in Daluo Heaven; between the jade forests and the Emerald Mystery Terrace, sun and moon illumine the spirit carriage. The flying celestial Brahma Qi appears blue-green, riding purple smoke and driving the clouds. The cloud Qi is dense and flourishing; parting the clouds, they come forth. Lingbao immortals gather in succession, roaming freely and at ease in the Seven Treasures Forest. Five-colored radiance illuminates gold and silver; amid resonant sounds, the assembled perfected meet. Spirit songs celebrate the myriad deities. With focused visualization of the three-eight effulgences, one transcends the gate of the clouds and ascends to heaven.

The Five Designations Talisman and the Chart of the Twenty-Four Perfected

The Upper Scripture of the Five Designations Talisman says:

If you wish to seek Daoist methods and first wash away impurities, you should obtain the Chart of the Eastern Well. If you wish to stabilize the Five Emperors and command the mountain spirits, you should obtain the Chart of the Five Peaks. If you wish to communicate with spirits, refine yourself, and take leave of worldly dust, you should obtain the Chart of the True Forms of the Eight Scribes. If you wish to master the Daoist method of the traveling kitchen (a technique in which deities supply food and drink), you should obtain the Chart of the Six Jia Communing with Spirits. If you wish to visualize your own body and summon celestial deities, you should obtain the Chart of the Purple Chamber of the Nine Palaces. If you wish to practice the Daoist methods, you should obtain the Chart of Great Clarity. If you wish to accord with the Great Dao, you should obtain the Chart of Huncheng (Chaotic Completion). If you wish to understand the pivot and mechanism of the Dao, you should obtain the Chart of the Precious Register of Western Ascension. If you wish to master the arts of transformation, you should obtain the Chart of Spirit Transformation. If you wish to tread the Great Dao, you should obtain the Chart of the Nine Heavens. If you wish to leave the physical form, you should obtain the Chart of Nine Transformations. If you wish to conceal your form and guard the spirit-mind, you should obtain the Chart of Eternal Presence. If you wish to stabilize body and mind and guard the treasure of the body’s deities, you should obtain the Chart of Containing Effulgence. If you wish to peacefully guard the One and maintain your body, you should obtain the Chart of Nourishing the Body. If you wish to cultivate the will in silent quietude, you should obtain the Chart of Sincere Essence Guarding the Will. If you wish to be pure and white and attract Zhiying (ganoderma, symbolizing immortal medicine and auspicious omens), you should obtain the Chart of the Zhiying Jade Maidens. If you wish to summon the Six Ding (the six Yin deities in Daoism), you should obtain the Chart of the Six Yin Jade Maidens. If you wish to attract the Fulu (talismans and registers) bestowed by immortals, you should obtain the Chart of the Nine Origins Guiding Immortals. If you wish to ingest the Qi of the Dao, you should obtain the Chart of Daoyin. If you wish to cultivate Daoist arts, you should obtain the Chart of the Imperial Treasure in the Cavern. If you wish to perform the arts of transformation, you should obtain the Chart of Hidden Recesses. If you wish to refine the nine elixirs and golden fluid before the elixir furnace, you should obtain the Chart of Taiyi. If you wish to ascend the Five Peaks in search of immortals and the numinous ganoderma medicine, you should obtain the Chart of Gathering Ganoderma and Opening Mountains.

If you wish to preserve your spirit and physical form, and to discern malevolent Qi, spectral creatures, and demonic enticements, you should obtain the Mingjing Tu (Chart of the Bright Mirror). These twenty-four charts of the Zhenren (Perfected) are numinous treasures of Heaven. If you can obtain them, you will surely attain long life, become a carefree high immortal, and fly within the Taiqing (Great Purity) realm.

Yuanlan: Diagram of the Form of the Human-Bird Mountain (Renniao Shan)

Taishang (the Most High) said: Among countless heavenly realms, each has a “Human-Bird Mountain.” On the mountain there are both human forms and bird forms. Its peaks and rocks are high, steep, and perilous beyond full description. The Mysterious Terraces and precious palaces are dwellings of honored deities; among the forests and mountain streams are birds and beasts, trees and rocks, fragrant flowers, zhi mushrooms, and various efficacious medicines and deathless liquids. Their contents are so numerous that it is hard to describe them one by one. No matter how much more is said, it offers little help to the student. Those who study should investigate with a concentrated mind; grasping one aspect, they can comprehend the rest and understand the principle within.

Therefore the name of this chart is set forth and its text is marked out. The characters in the chart are condensed from wondrous Qi and then painted and written by a sage craftsman; they are transmitted to superior students of the Dao and should not be leaked to ordinary people. The writing formed by wondrous Qi is itself the appearance of the mountain. The extraordinary scenes and various forms on the mountain are all transformations of wondrous Qi. One who penetrates the mysterious principle can see it with closed eyes, as if touring the whole mountain. After seeing it, if one cultivates over a long time, responses will occur: wondrous Qi descends, and even the physical body can fly. Through prolonged refining and nurturing, the body’s ordinary substance falls away and is filled with wondrous Qi; flying like a bird, one roams beyond the Three Realms (Sanjie). The divine and true ones then enter the Three Pure Ones (Sanqing) and dwell there.

These are all collectively called “human-bird.” Those who study the Dao and travel this mountain, following the way of cultivation within it, can preserve themselves for long. Unless one is a person of sincere and concentrated cultivation, one should not rashly seek or inquire into this method.

Diagram of the Form of the Human-Bird Mountain

Taishang said: The form and essence of the Human-Bird Mountain are the root of Heaven, Earth, and human life, and the basis by which primal Qi operates and wondrous transformation is carried out. Sage Zhenren seek its realm; immortal spirits revere its divine power. People should reverently serve it, practice cunxiang (visualization) and recollection, receive and wear this chart, and cultivate it with a focused mind, so that Shen and mind are harmonized and unified without slackening.

In this way, when Jing, Qi, and Shen—the three Qi—are harmonized, one can make one’s life as pure and true as a newborn child and become a cultivator of the Dao. In the world one can carry out teaching and transformation; entering the mountains one can study methods and arts; advancing, withdrawing, entering, and exiting all remain at ease, and demons and evils dare not encroach. Thereupon one can summon the deities of the Five Peaks (Wuyue), command the spirits of the Eight Seas (Bahai), follow the Lords of the Three Heavens (Santian), and wear and receive the essences of the sun and moon. Understand it, and one can be deathless; practice it, and one can attain long life. Closely examine its principle, and one can unite with wisdom; exhaust its profundity, and one can commune with the wondrous and numinous.

Above the mountain is where Yuanshi Tianwang (Heavenly King of the Original Beginning) dwells; below the mountain is where the assembled sages, Zhenren, and immortals dwell. In the mountain, primal Qi transforms and gives rise to five-colored water called “Fanhun Liu” (Returning-Soul Stream); the liquid congeals into an unguent called “Zhentan Xiang” (Zhentan Fragrance). When Xiwangmu (Queen Mother of the West) first learned the Dao, she went to Yuanshi Tianwang; after three thousand years of cultivating the Dao, her merits and virtues were at last complete, and she was due to return to Kunlun.

When Renniao Mountain (Ren Niao Shan, a legendary immortal mountain) was about to depart, it once joined with the Primordial Heavenly King (Yuanshi Tianwang) to carve an inscription on the mountain. They also created writing in the void, each character one zhang square, suspended in the formless, to be transmitted to later generations of those who study the Dao. These writings still exist today.

The Lord of the Nine Elders of the Immortal Capital (Jiulao Xiandu Jun) and the Elder of the Nine Qi (Jiuqi Zhangren) once drew the form of Renniao Mountain for people to wear at the elbow. The Heavenly Emperor then wrote the void writings onto the diagram, attaching them within the shape of Renniao Mountain. Only once every hundred years does the immortal mountain appear, to transmit them to Zhenren who have attained the Dao and to Daoist priests. If someone possesses both this mountain diagram and the complete writings, he can become an immortal, transcend the mortal world, and roam and feast at Mount Kunlun.

One who can recite this book ten thousand times in full and cultivate according to its writings without transgressing its admonitions—the Heavenly Emperor Lord will send envoys riding cloud chariots and feathered canopies to welcome him. He need not take elixir pills, nor labor at the arts of Daoyin stretching and bending; as long as he is diligent and unremitting, he will naturally ascend to heaven.

Taishang (the Supreme Lord) said: Whoever can observe fasting for three months and cultivate with single-minded focus in a quiet chamber—immortals will descend and personally transmit the writings to him. After receiving the writings, he must carefully practice them, and he will quickly accomplish the true Dao. A Daoist priest who wears these writings can command the myriad spirits.

In each year, the first month has a Jiazi day, the second month a Renshen day, and the third month a Wuzi day. In that year, select only these three days to sacrifice to the Renniao Mountain diagram on a golden mirror and transmit the oral secret. Be sure to be cautious and not carelessly disclose the writings. If in a year these three kinds of days do not occur, or if they occur but are missed, then in that year choose Jiazi days and perform the Jiao ritual (a Daoist rite of fasting, prayer, and sacrifice to the gods) three times.

When performing the Jiao ritual, one must always fast and purify oneself and strictly observe taboos. Perform it on a moonlit night in an open courtyard; there is no need to set up an altar and banners, and do not let others know. Secretly sweep it clean, lay out a mat, and face south; lay out another mat and bow facing north. First place a bright mirror nine cun in size in the center of the seat, cover the seat with a purple-patterned umbrella, then cover and cushion the mountain diagram with a purple brocade pouch and cloth, and place it upright in the mirror. Place three bowls of clear wine before the diagram, and arrange incense, dried meat, jujubes, and fruit around the mirror.

Pour half a bowl of wine and rinse the mouth; take up incense and take one’s place; close the eyes and click the teeth three times. Then, according to the usual ritual, perform cunsí visualization (calm inner contemplation), sound the drum, and perform fa lu, the “opening of the furnace” (the ritual procedure of announcing to the gods and burning incense to invoke them), then take up incense three times. Slightly close the eyes and visualize the Heavenly Worthies of the Ten Directions of the Taishang Great Dao, the Primordial True King (Yuanshi Zhenwang), and the Great Emperor Lord, the Spirit Born of the Primal Qi of Renniao Mountain, riding cloud chariots and arrayed in the sky, filling the surroundings and all coming together before the seat. After a while, secretly recite one’s own name, saying: “Disciple (or your servant, male or female) so-and-so respectfully invites the Heavenly Worthies of the Ten Directions of the Taishang Great Dao, the Primordial True King, and the Great Emperor Lord, the Spirit Born of the Primal Qi of Renniao Mountain…”

All you divine officials (lingguan), at this auspicious hour today, accept these offerings of pure incense and my sincere reverence.

I look up and pray that the deities will descend. This humble woman, [name], bows her head in worship. (Perform three more bows, prostrate on the ground, close the eyes, and visualize the deities descending to their seats; only after a while rise.) Then three times raise wine and perform obeisance, and afterward kneel for a prolonged period.

Announce your own name: “This humble woman, [personal name], reverently reports upward to the Supreme Lord of the Great Dao (Taishang Daojun), the Heavenly Worthies of the Ten Directions, the True King of Original Commencement, the Great Emperor Lord of Mount Ren-niao Who Gives Birth to Spirits from Primordial Qi, and all deities: I have received your grace and am permitted today to see all you honored deities; my heart is filled with both joy and awe. I only pray that you, in your great compassion and mercy, will grant grace and salvation, so that this humble woman may study the Dao and attain the Dao, seek immortality and become immortal, attain supernatural powers and freedom, and enjoy long life without aging. My station is lowly, and I dare not say more; my heart is joyful and fearful. I respectfully bow my head in worship.” (When the three bows are finished, again raise wine three times and perform obeisance; after the obeisance is finished, report again. Do this three times. When the three wine-raisings and three reports are all finished, take up incense and report again; then rise and stand to send off the deities.)

Announce your own name: “This humble woman, [personal name], reverently reports upward to the Supreme Lord of the Great Dao (Taishang Daojun), the Heavenly Worthies of the Ten Directions, the True King of Original Commencement, the Great Emperor Lord of Mount Ren-niao Who Gives Birth to Spirits from Primordial Qi, and all divine officials: Having received your grace, I respectfully invited all you deities to condescend to descend. Now your divine conveyances are prepared, and you are about to return to the realm of the Three Pure Ones (Sanqing). I am reluctant to let you go, and in every movement I am filled with awe. I only pray that you, in your great compassion and mercy, will bestow great grace broadly, so that after this humble woman attains the Dao she may go to the royal palace to pay homage. If there are petitions in the future, I look up to you all to descend again. This humble woman, [name], bows her head in worship. When the rite is finished, rise and perform the Return to the Furnace ritual. When the Return to the Furnace rite is complete, pour out the bowl of wine on the east side, letting the wine soak and sprinkle all around; then put away the offerings one by one.

After those who cultivate the Dao together have returned to their rooms, they may consume the meat used in the sacrifice; it must not be given indiscriminately to people who do not conform to the rules. Conjugal relations between husband and wife should also follow this rule; those who have not observed it must not engage in sexual union. This prohibition is extremely important; everyone must observe it carefully.

After a thousand days of pure fast (qingzhai), draw the cinnabar writing in the form of a mountain on thin paper, the diagram being about three to five cun square; face the sovereign and take it with the spring of the Jade Pool in the mouth (saliva). One dose grants long life without death; two doses make one an immortal able to fly; three doses allow one to ascend to an honored position and become one with the Dao. After beginning the pure fast, draw the diagram and carry it on your person; for three years recite the scriptures morning and evening, choose auspicious days for cultivation, and persevere carefully to the end, just as at the beginning. When the thousand days are complete, you may roam through mountains and marshes, overawe and subdue the Five Peaks, Three Rivers, Four Seas, Eight Oceans, and Nine Earths, and cause all spirits to come to greet and pay homage. Merit...

If one broadly practices virtuous conduct for five or seven years—at most no more than nine years—one can ascend to the realm of the Three Pure Ones (Sanqing), the highest paradise in Daoism.