《太上老君中經》

The Scripture of the Most High Lord Lao describes several supreme deities and their attributes:

The most exalted deity is "Shangshang Taiyi" (Supreme Unity Above All), the primordial source of the Dao (the Way), existing before the formation of heaven and earth. This deity dwells in the Taiqing (Great Clarity) realm, the highest Daoist heaven beyond the nine celestial layers. Manifesting with a human head and phoenix body resembling a five-colored fenghuang, he wears dark-yellow robes adorned with jewels. Hovering nine feet above practitioners within purple clouds of Qi (vital energy), the scripture instructs devotees to reverently recite: "I am the great-grandchild of the Supreme Unity Dao Lord, sincerely devoted to the Dao, seeking eternal life."

The second deity is "Wuji Taishang Yuanjun" (Limitless Supreme Primordial Lord), also called Dao Lord. He appears either as a single body with nine heads or as nine human forms, all wearing jeweled crowns symbolizing nine virtues. This deity was not born through human conception but spontaneously emerged from primordial Qi (cosmic energy). Similarly suspended in purple clouds above practitioners, the accompanying mantra states this deity repels venomous creatures and grants devotees' wishes. The text reveals his corresponding presence within the human body resides at the Muddy Pellet Palace (upper Dantian/energy center) between the eyebrows, connecting with celestial energies.

The third deity is "Dong Wangfu" (Eastern King Father), representing the green-yang Qi of the east and progenitor of all spirits. Wearing a triple-seamed crown, he governs Penglai Mountain, the eastern immortal paradise. Within the body, he corresponds to the left eye, forming a sun-moon duality with "Xi Wangmu" (Western Queen Mother) represented in the right eye. The left eye's spirit-child is named "Yingming" (Heroic Brightness), while the right eye's is called "Yanchang" (Serene Prosperity) – this bilateral symbolism reflects Daoist body-god cosmology (belief in deities inhabiting bodily organs). Accompanied in the left eye by immortals like Chisongzi (Rain Master) and Wangzi Qiao, Dong Wangfu's essence ascends to form the sun, embodying the Yang principle.

This scripture describes Daoist cultivation practices concerning the inner deities and vital energy centers within the body.

Practitioners should visualize two divine beings: the Azure Lad of the East (Dongwangfu) and the Queen Mother of the West (Xiwangmu), who reside in the head region. Together with the Central Youth, they form a trinity of unified divinity. During meditation, one must envision the essence of sun and moon descending from the Purple Chamber (upper Dantian) at the crown, passing through the Scarlet Palace (middle Dantian), Yellow Court, and Great Abyss, finally reaching the lower Dantian. The true Qi (vital energy) first circulates five times in the abdominal region before flowing through the twelve primary meridians of the body. Upon completing the practice, focus should settle at the Vermilion Bird Gate (Tanzhong point) between the breasts—the left breast called "Lord A" and the right "Weng Zhong." Beneath them lies the Jade Gate, dwelling place of the Celestial Dog and Rooster, which govern circadian rhythms.

The Queen Mother of the West represents primordial lunar Qi, residing in the nine-tiered golden city atop Mount Kunlun. Within the body, she corresponds to the right eye, named "Mystic Radiance" with the epithet "Reclining Jade." Cultivation requires both the Eastern King Father and Western Queen Mother to jointly safeguard the eyes, ensuring acute hearing and clear vision. The breasts serve as convergence points for the essence of ten thousand spirits—the left symbolizing the sun and the right the moon, embodying these deities' physical abodes. The interplay of Yin-Yang energies originates in the head before ultimately returning to the Scarlet Palace and Purple Chamber beneath the breasts.

The Dao Sovereign (supreme divinity) manifests as the "One," corresponding to the North Star and dwelling in the Purple Chamber Palace beyond the Nine Heavens. Clad in five-colored robes and crowned with nine-virtue headgear, he sits beneath a jeweled canopy flanked by Laozi and Great Harmony. Within the practitioner's body, he resides under the palace canopy as "Lingyang Ziming"—nine-tenths of an inch tall, wearing five-colored pearl garments. His consort is the Mystic Radiance Jade Maiden of the Great Yin, similarly dressed in dark-yellow five-colored robes. These visualized deities serve as focal points during advanced meditation.

The Scripture of the Most High Lord Lao (Taishang Laojun Zhongjing) presents visualization techniques for cultivating the divine spirits within the human body. Daoist practice holds that each part of the body is guarded by corresponding deities.

The Fifth Divine Immortal describes "Zidan" (Child Elixir), visualized as a three-inch-tall perfected being within the practitioner. Through sustained meditation, this figure gradually grows to match the practitioner's height and may even converse with them. At specific times (the eight solar terms, new and full moons, dusk, and midnight), the practitioner recites an invocation: "May I receive the qi of Supreme Mystery to protect my form and bring peace to the five viscera."

The Sixth Divine Immortal portrays Lord Lao (Taishang Laojun) as the celestial soul and the natural sovereign, eternally attending to the Lord of the Dao (Daojun) on his left. Within the body, the corresponding deity is named Pizi Ming, clad in blue robes and holding a blue banner, standing nine-tenths of an inch tall. During visualization, the practitioner imagines him at three inches, then expanding to their own height, accompanied by his wife, the Pure Maiden (Sunü), dressed in yellow.

The Seventh Divine Immortal describes "Taihe" (Great Harmony) as the celestial spirit, positioned to the right of the Lord of the Dao. The corresponding bodily deity is Jiao Li Xiansheng, robed in white and wielding a golden sword and white banner, with his wife, the Jade Maiden of Azure Waist (Qingyao Yünü), clad in blue. The visualization method mirrors the previous techniques.

The Eighth Divine Immortal, the "Mud Pellet Lord" (Niwang Jun), is the spirit of the brain, originating from the brain, kidney roots, and the essence of the heart. He appears as the Elder of the South Pole, adorned in a five-colored beaded robe, emerging from the brain during meditation. The practitioner chants: "May the Elder of the South Pole grant me longevity beyond death, my name eternally recorded to serve the Lord of the Dao." Here, "Mud Pellet" (Niwang) refers to the crown of the head, the location of the upper Dantian (energy center).

These passages illustrate the Daoist method of "preserving the spirits" (Cunshen) through inner observation. By visualizing the forms and positions of deities within the body, practitioners aim to nurture life and prolong longevity. Each deity has distinct attire, attributes, and directional associations, requiring precise visualization during cultivation.

The Ninth Immortal speaks of the Southern Extremity Immortal (a highly revered figure in Daoism), who stands as the foremost among all immortals. Known as the "Supreme Supreme Great Unity," he holds a celestial rank equivalent to heavenly princes and the Grand Commandant, governing human calamities, national fortunes, and auspicious or inauspicious events. In celestial phenomena, he corresponds to Mars (the Sparkling Deluder star), while on earth he oversees Mount Huo. Within the human body, his counterpart resides in the heart region, referred to as the "Scarlet Palace's Central Origin Chamber." His manifestation takes the form of a nine-inch-tall figure named Li Shang (also known as Chang, styled Zengzi), clad in red robes. During cultivation, one should visualize a scarlet canopy within the heart, beneath which sits a celestial marquis wearing a red headscarf and official robes, adorned with a jade belt, purple sash, and golden seal. Sustaining this visualization for a thousand days grants the ability to perceive all directions and ultimately attain immortality.

The Tenth Immortal elucidates the symbolic significance of the sun and moon. In heaven, these luminaries function like the Minister over the Masses and Minister of Works (ancient official titles), recording the transgressions of celestial rulers and earthly monarchs, while dispatching the Venus Star and Mercury Star to administer Mount Hua and Mount Heng. Within the human body, they correspond to the left and right kidneys: the left kidney manifests as a black-robed man, the right as a white-robed woman, both measuring nine inches in height. The eyes similarly divide—the left eye represents the Minister over the Masses, the right the Minister of Works. Each kidney houses three spirit beings, totaling six deities who respectively govern lifespan, record good and evil deeds, and enforce celestial laws. Cultivation involves visualizing these six spirits, who possess the power to erase death registers and grant longevity. Special prayers should be offered during the eight seasonal nodes, reciting: "I beseech the Director of Fate, the Keeper of Records, and the Six Jade Maidens of the Ding to remove my name from death's register and bestow upon me eternal life."

The Eleventh Immortal describes the Central Extremity Yellow Elder Lord (a pivotal Daoist divinity), who serves as the prefect of perfected beings and the ruler of the Central Dipper constellation, holding celestial rank equivalent to heavenly princes. This passage primarily establishes this deity's exalted status, though specific details may be missing from extant scriptures.

This scripture describes the important deities within the human body and their corresponding cultivation methods. In Daoist practice, numerous deities reside within the physical form, the most significant being:

The Perfected of the Yellow Court (Huangting Zhenren) resides in the spleen region and is regarded as the "Father and Mother of the Dao"—the foundation of cultivation. The Empress Jade Maiden of Mysterious Radiance (Taiyin Xuanguang Yunü), representing the feminine divine, dwells above the spleen. Adorned in a robe of five-colored pearls and seated beneath a golden canopy formed from yellow qi clouds, she nourishes the "Red Infant" (Chizi)—the core of Neidan (internal alchemy) practice.

During meditation, practitioners visualize the sun and moon beneath their breasts, imagining yellow Jing (essence) and red Qi (vital energy) flowing into the Crimson Palace (heart region), then descending to the Purple Chamber of the Yellow Court (Dantian area). These refined energies fill the Great Granary (stomach region) to nourish the south-facing Red Infant seated within the stomach passage. This practice eliminates hundreds of ailments and averts calamities.

The text also outlines methods for Bigu (grain avoidance): at cockcrow, recite incantations to summon the Perfected of the Yellow Court, who bestows medicinal wine and pine nut provisions. Then, with closed eyes, swallow Qi fourteen times to achieve satiety.

The twelfth celestial being reveals three crucial deities within the body: Father Lingyang Ziming resides upper left, Mother Taiyin Xuanguang Yunü upper right, while the practitioner's true self is embodied as Perfected Yuanyang Zidan. Together they guard the Great Granary (spleen region) and impart the Dao of longevity. Meditators visualize Perfected Yuanyang Zidan seated southward within the stomach passage, nourished by yellow Jing, red Qi, and sweet dew (Liquan, nectar), imagining him equal in stature to their physical form. Through the nurturing of these parental deities, adepts attain transcendence.

These teachings embody foundational Neidan principles: through focused visualization of internal deities and absorption of essential energies, practitioners achieve longevity and spiritual vision.

This scripture describes the distribution of deities within the human body and their worship methods, as well as the relationship between the Northern Dipper Star Lord (Xuanji) and the Great Unity (Taiyi) deity residing within the body.

At the stomach's location resides a youth dressed in five-colored robes, seated on a jade-adorned couch surrounded by yellow cloud-canopies and red qi veils. He consumes golden jade nectar, ingests divine elixirs and magical herbs, drinks sweet spring water, and rides a chariot decorated with five-colored jewels, drawn by twelve flying dragons, thirty-four white tigers, and thirty-six vermilion birds. Visualizing this scene continuously for nine years enables one to ascend on clouds to meet the Dao Lord (the supreme deity of Daoism), accompanied by deities of the five directions and thirty-six thousand spirits, with one's entire clan attaining immortality.

Ancestral worship follows specific temporal requirements: at cockcrow on Hai days in the first lunar month for suburban and temple offerings; in the third month's Hai days for sacrifices to the gods of soil and grain, wind and rain; during the fourth and fifth months on Shen and Mao days; the seventh and eighth months on Si and Wu days; the tenth and eleventh months on Mao and Xu days. No offerings are made during transitional months between seasons—only purification rituals to expel lurking pathogenic qi. These deities reside within the body: the suburban altar at the crown's brain chamber, the temple above the occipital bone, the soil god at the spleen's left end, the grain god at the large intestine's terminus, the wind master in the "eight gates" around the navel (referring to the five citadels and twelve towers near the umbilical region), the rain master at the small intestine's end, with cloud qi rising from the Kunlun Weak Waters (representing the bladder), while the divine kitchen resides in the Great Granary (stomach) position. When summoning these deities, their names must be invoked in proper sequence.

The thirteenth divinity "Xuanji" is the Northern Dipper Star Lord, Heaven's Marquis who commands twelve thousand spirits and oversees human life-death registers. His corporeal counterpart is the "Great Unity Lord" residing in the navel—the body's Marquis. The "Pillar of Heaven General and Specially Advanced Marquis" governs twelve thousand bodily spirits, dwelling in the Central Pole Township's Xuanji Precinct, named Wang Yang, styled Lingzi. He wears a triple-seamed crown and crimson unlined robes, standing nine fen tall (visualized alternatively as three cun during meditation), his proportions matching one's own stature.

The Great Unity Lord has eight emissaries corresponding to the eight trigram deities. Taiyi centrally governs all spirits, auditing records to prevent their dispersal. These eight envoys report during the eight solar terms (Beginning of Spring, Spring Equinox, etc.). The navel region is called the "Prefectural Office of Great Abyss Township." Examinations must be conducted on the Autumn Equinox through three days of purification baths and recluse—invoking the deities thrice daily (nine times total). Maintaining this practice prevents spirit dispersal and enrolls one's name in the immortal registers as a Perfected Being. The Great Unity deity reports only momentous fortunes or calamities, never trivial matters.

In Daoist cultivation, the human body is regarded as a microcosm of the universe, with the navel region (Dantian) serving as the core of vital energy. This area is honored with five sacred names: "Central Pole," "Great Abyss," "Kunlun," and two others. These five positions correspond to the Five Thearchs (Wudi) of the cardinal directions, surrounded by protective Bagua deities (Eight Officials) who, together with the Supreme Unity deity (Taiyi, the highest divinity), form the Nine Ministers. Beyond this, twelve celestial towers symbolize the twelve double-hours, representing the Twelve Crown Princes and Twelve Grand Officers, supplemented by the Three Burners deities (Sanjiao), totaling twenty-seven Grand Officers. The limbs are further guarded by eighty-one Primordial Guardians.

The primary practice occurs during eight seasonal nodes (Bajie) and the last day of each lunar month (Hui Day). The method involves: gently tapping the navel fourteen times with the right hand while patting the heart center twenty-one times with the left hand, simultaneously reciting this invocation: "May heaven and earth's spiritual Qi converge. Your disciple [name] sincerely seeks longevity. May the Supreme Mysterious True Unity guard my form, and may the five viscera deities remain in their proper stations." This ritual is performed either seven or twenty-one times.

At dawn the following day, another prayer is offered: "I reverently address the Supreme Unity Northern Pole Sovereign, beseeching all deities to protect me, that my ethereal and corporeal souls may dwell securely within my form." This constitutes the "Restraining the Hun and Controlling the Po" technique. Particularly on the final night of the twelfth lunar month, one should face the directional position of that month's Taiyi deity in a quiet chamber, close the eyes, and intone: "Deities of the five viscera, lords of the hun and po souls, grant me enduring life that I may never be separated from my physical form, eternally united with this mortal frame."

Practitioners must face the "Royal Pool" (symbolizing the Dantian) with closed eyes during the eight seasonal nodes, reciting: "On this day when the Great Dao first stirred and heaven-earth unite, as ten thousand souls ascend, I alone in stillness pray my name escapes the registers of death." From dusk till dawn on the twelfth month's final day, facing the yin position (east), one chants: "By the grace of the Great Dao, may the Supreme Clarity Mysterious Realm restore my youthful vigor, my soul eternally abiding within this form."

These practices emphasize how the five viscera deities, Bagua spirits, and twelve time deities collectively sustain life. Each month's final day requires reporting to these divinities through diligent visualization (cunxiang) of their forms—only thus can longevity be achieved. The Taiyi deity particularly examines practitioners' accumulated merit (De) on these final days, demanding unwavering diligence in cultivation.

This scripture elucidates the important divine hierarchy and cultivation methods in Daoism. At midnight during the new moon (shuori) and the eight major solar terms (bajie), the celestial cities of the five directions sound drums to summon various deities who collectively examine and record the merits and faults of all living beings. Those with accumulated virtue (De) will have their lifespans extended, while the virtueless will have their names erased from the registers of life by the Director of Destinies (Siming), the deity governing life and death.

The scripture instructs practitioners to silently recite the name of the "Divine Lord of Supreme Unity" (Taiyi Shenjun, one of the highest deities) before sleep on these special nights, while offering prayers to the Perfected Ones (Zhenren) dwelling in the twelve towers of the five celestial cities. The prayer essentially requests: "May the Celestial Emperor Lord Taiyi and all divine beings grant protection, causing the Directors of Records (Silu), Directors of Destinies (Siming), and the Six Jade Maidens (Liuding Yunü, celestial goddesses) to erase my death registry and inscribe my name in the records of longevity."

The text then details the divine system of the Five Emperors of the Five Directions: the Green Emperor Goumangzi of the East (also known as Master Hongya of Primordial Beginning), the Red Emperor Zhurongzi of the South, the White Emperor Rushouzi of the West, the Black Emperor Yuqiangzi of the North, and the Yellow Emperor Huangshangzi of the Center. These deities govern the cosmic order of heaven, earth, and humanity. Nature deities like the Wind Earl (Zhajun) and Rain Master (Fengxiu) are also mentioned. Practitioners should regularly visualize these divine beings to receive their protection and attain longevity. Neglecting them may invite calamities.

Particular emphasis is placed on the Central Yellow Emperor who jointly governs the human realm with the Supreme Unity of the Center (Zhong Taiyi), protecting virtuous people. Each person's body contains an "Authentic Lord of Celestial Yellow" (Huangtian Zhenjun, an inner deity). By consistently visualizing this internal divinity, one can transcend hunger and thirst, ultimately cultivating into a Perfected Being (Zhenren, an enlightened one) who attains supernatural abilities including commanding spirits and summoning celestial banquets.

The Sixteenth Immortal describes the Eight Trigrams Celestial Deities. These deities descend to the mortal realm to guard the Supreme Unity (Taiyi, the highest Daoist divinity), serving as emissaries of the eight directions who report auspicious and inauspicious omens during the eight seasonal nodes. Each deity bears an honorific name: the Qian (Heaven) trigram deity is styled Zhongni, titled Fuxi; the Kan (Water) trigram deity is styled Da Zengzi; the Gen (Mountain) trigram deity is styled Zhaoguangyu; the Zhen (Thunder) trigram deity is styled Xiao Zengzi; the Xun (Wind) trigram deity is styled Da Xiahou; the Li (Fire) trigram deity is styled Wenchang; the Kun (Earth) trigram deity is styled Yang Zhaiwang, titled Nüwa; and the Dui (Lake) trigram deity is styled Yishi (some traditions say Bashi). During the eight seasonal nodes, focused visualization of these deities will cause them to gather within one's navel region, bestowing longevity.

The Seventeenth Immortal explains the Dantian (elixir field), the foundational energy center of the human body. As the root of physical form, it stores the Shen (spirit) and the Qi (vital energy) of the five viscera. In men it preserves Jing (essence), in women menstrual essence—it is the crucible where Yin and Yang unite to generate life. Located three inches below the navel near the spine, it connects both kidneys. Within this four-inch spherical space (symbolizing heaven, earth, and humanity as well as the four seasons), its center glows red, left side blue, right side yellow, upper portion white, and lower portion black. Also called the Palace of Stored Essence, its resident deity is named Kong Qiu styled Zhongni (Confucius), who may be honored as a teacher. During cultivation at midnight, visualize crimson primordial Qi ascending to the heart region, encircling the Huagua point, while the Supreme Unity enters the Yellow Court (middle Dantian), filling the stomach to nourish Qi before returning to the lower Dantian. Regularly visualize the mysterious radiance of Taiyi nurturing your Qi like a mother tending her infant—this practice must never be neglected.

The Eighteenth Immortal reveals the deities corresponding to internal organs. The large and small intestines are governed by the Primordial Liang Envoy who expels pathogenic Qi, while the Sanjiao (triple burner) and Guanyuan point deities act as left-right guardians eliminating impurities. Upper burner Qi ascends to form an "imperial temple" in the head (symbolizing its sanctity), demonstrating that the human body shares heaven and earth's sacred dignity. Just as all creation must not be wantonly violated, our limbs should not be lightly harmed. When pain arises, the deities perceive it—proof that the human body, like the cosmos, demands reverence and care.

The Scripture of the Most High Lord Lao (Taishang Laojun Zhongjing) presents two key teachings on cultivating the body to heal illness and revealing the mysteries of the inner deities.

Regarding bodily cultivation and healing: The laws of heaven and earth are clearly manifest—humans must not deceive heaven or betray earth, and should cultivate themselves with reverence. To dispel pathogenic influences, one may tap the teeth twenty-one times while reciting the incantation: "Divine spirits of left and right (Sheji refers to earth deities), Messengers of Yuanliang, swiftly expel calamities." Each recitation of the incantation five times should be accompanied by one swallowing motion, with thirty repetitions constituting one set. Perform this 360 times daily. Persisting for thirty days dispels evil qi; minor ailments heal in sixty days, while serious illnesses are cured within a hundred days. The Three Corpses (three harmful parasites believed by Daoists to reside in the human body) will perish, and the Three Corpse Spirits (three malevolent deities in Daoist thought) will depart, making one radiant and befriended by divine beings. Six incantations form one section, twelve sections complete one cycle.

Concerning the inner deities: The area between the two kidneys is called the "Great Sea" or "Weak Water," where a divine turtle breathes primordial qi (vital energy), generating wind and rain that circulate through the limbs. This region houses nine deities arranged in three groups: On the left stands Han Zhong, on the right Fan Li, with Great City Master in the center; left features Minister over the Masses, right Minister of Works, with Great Unity Lord at the center; additionally, three Jade Maidens (female divinities) stand guard. Among them, the Mysterious Radiance Jade Maiden represents the source of primordial qi. This area also hosts the Director of Fate and Director of Records among other deities, with the Earl of Wind and Master of Rain, the Duke of Thunder and Mother of Lightning coming and going. Immortals and Jade Maidens guard the gates, hence its name "Palace of the Great Abyss."

The stomach is called the "Great Granary," serving as the divine kitchen. The heart region constitutes the Son of Heaven's palace. Below the navel lies the body's "inner earth," containing Five Peaks and Four Rivers (symbolizing the body's mountains and waterways) connected to Kunlun's Weak Waters. Just as the sun illuminates the earth by day, an "inner sun" shines from the dantian (energy center three inches below the navel); at night this "inner sun" rises to illuminate from the stomach, granting light to all inner deities.

Within the human body dwell numerous divine spirits who move freely through the chest and converse with one another—this is the origin of our dreams. Heaven neither obscures human perception nor guards against it, allowing us to summon these inner deities to inquire about fortune and misfortune. The spirit of the kidneys reminds one to act with caution.

At night, the essence of moonlight (Yuehua) gathers at the navel, illuminating the myriad spirits below; during the day, it ascends to the stomach, shining upward upon the deities in the chest. These spirits circulate ceaselessly within the body. The stomach houses twelve deities, including Imperial Counselor Huangshangzi, Huangtengzi, and Zhonghuangzi, who guide the "Crown Prince" (symbolizing vital energies within). The Mysterious Radiance Jade Maiden (Xuanguang Yunü) oversees the procurement of sacred elixirs like Golden Liquor (Jinye), Divine Cinnabar (Shendan), Lingzhi mushrooms, Jade Liquor (Yuye), and pine resin—causing these treasures to manifest instantly.

To attain immortality and realize the Dao, one must understand the positions of "Heaven-Earth Parents" and the "Red Infant" (representing essential energies) within the body. Practitioners must memorize the names of these five key deities, diligently internalize them through practice, and recite them silently—this leads to transcendence. While scriptures document these teachings, true comprehension requires heartfelt insight. Yet mere knowledge of the spirits is insufficient; one must obtain the Supreme Unity Elixir (Taiyi Shendan) and Golden Liquor to achieve genuine immortality. These deities are fundamentally formless manifestations of primordial Qi (Yuangi), spontaneous and non-acting (Wuwei). Only sages perceive them; ordinary people remain unaware.

For those unable to ingest divine elixirs, rigorous cultivation is essential. By day, visualize the navel glowing with crimson-yellow solar essence and the stomach brimming with silvery lunar essence. By night, envision solar energy radiating from the stomach and moonlight illuminating the navel. Persist in this contemplative practice to attain eternal life.

Every body part hosts guardian spirits:

• Seven deities in the hair correspond to the Big Dipper;
• Six deities in the eyes embody solar-lunar essences—the left eye’s spirit is named Yingming, the right Xuanguang;
• Three Eastern King Fathers (Dongwang Fu) reside in the head;
• Three Mud Ball Lords (Niwan Jun) dwell in the brain’s center;
• Three Southern Pole Elderly Lords (Nanji Laoren), Yuan’guang Tianling Jun, abide between the eyebrows;
• Four Yin-Yang essence spirits called "Delicate Maidens" (Jiaonü) govern the ears;
• Beneath the nose, the philtrum houses the Supreme Unity Spirit (Taiyi Shen), named Tonglu Bentianling;
• Two "Kitchen Steward" spirits guard beside the mouth;
• The mouth itself contains the Supreme Unity Lord (Taiyi Jun), called Danzhu;
• The chin also has its presiding deity.

This scripture describes the system of deities corresponding to various parts of the human body, a crucial concept in Daoist internal visualization practices. Each bodily part has specific deities residing within it, complete with their own titles, functions, and retinues.

The head houses three Great Yin deities; the outer neck is guarded by two Jade Maiden Lords. Each hand contains a spirit manifested from Solar Essence called "Hunyin," while the shoulders and back host two deities formed from Lesser Yin and Lesser Yang Essence named "Nüjue." The chest contains two Tiger Guard deities. Beneath each breast—symbolizing the sun and moon respectively—resides a great deity called "Imperial Father and Mother."

The armpits contain two Soul Manifestation deities; the lower abdomen houses two Jade Maidens. The inner thighs have two Jade Maiden deities called "Yinyin," while the calves contain two Metal-Wood deities named "Followers of Confucius." The feet possess two spirits manifested from Great Yin Essence called "Pillar of Heaven Strongmen."

Other bodily deities include: the hair deity "Luzhi," ear deity "Jiaonü," eye deity "Yingming Xuanguang," nose deity "Tonglu," and mouth deity "Danzhu." The body also contains Upper, Middle, and Lower Primordial deities named respectively "Xiechengzi," "Zhonghuangzi," and "Mingguangzi."

The cultivation method explains that when experiencing physical discomfort, one may close their eyes and sequentially invoke these deities' names nine times to eliminate illness. Prolonged practice of this method can lead to immortality attainment.

Section Twenty-Three specifically details the five viscera deities: The eight lung deities called "Great Harmony Lords" dwell in the Jade Truth Palace's Secretariat, accompanied by 3,600 attendants. They ride white cloud Qi chariots with white tigers or white dragons as mounts. The nine heart deities called "Grand Commandery Dukes" reside in the Crimson Palace with 3,600 attendants, riding red cloud Qi chariots with vermilion birds as canopies. The seven liver deities called "Laozi Lords" dwell in the Hall of Light Palace's Orchid Terrace, riding azure cloud chariots. The five gallbladder deities called "Great Unity Dao Lords" inhabit the Purple Chamber Palace, riding five-colored cloud Qi chariots. The spleen deities have corresponding descriptions.

This passage describes the cultivation realm of the divine system within the human body according to Daoist practice. In the Daoist cultivation system, every part of the human body is guarded by corresponding deities.

In the stomach resides a true being named "Zidan" (Child Elixir), who dwells within the gastric passage, surrounded by yellow qi forming a canopy, with a bed made of pearls and jade. This true being consumes golden jade as nourishment, drinks sweet spring jade liquor, ingests the Great Unity Divine Elixir (a Daoist immortal medicine), and partakes of jade plum immortal herbs. After nine years of such cultivation, one achieves the body of a true immortal. At this stage, one will be accompanied by a procession of a thousand chariots and ten thousand riders, able to pay homage to the Supreme Yellow Dao Sovereign (a high-ranking Daoist deity) - bowing to the King Father (deity of the East) in the east, paying respects to the Queen Mother (deity of the West) in the west, and venerating Elder Yuan Guang in the south.

The scripture reveals that "Yuanyang Zidan" (Primordial Yang Child Elixir) is none other than the cultivator themselves. When cultivation reaches perfection, one may ascend to immortality in broad daylight. During ascension, one might ride a chariot of golden clouds and jade pearls, drawn by six flying dragons, accompanied by 18,000 celestial officials. The Celestial Master (Zhang Daoling) and great deities will also dispatch 18,000 divine beings to merge with one's own spiritual forces, totaling 36,000 deities collectively assisting in the celestial ascent.

The text further details deities in various body parts: the stomach houses twelve deities called "Ministers of Remonstrance of the Five Primordial Qi"; the navel center contains five deities plus eight Great Unity spirits, totaling thirteen; the kidneys contain six deities with distinct functions, riding divine turtle chariots; the Dantian (vital energy center) contains three fundamental deities of the human body; the triple burner houses six deities; while the intestines contain two deities.

These deities each have specific names, such as "Qiongying" for males and "Dancheng" for females. The scripture emphasizes that the human body contains 36,000 deities in total - when all these deities act in unison, one achieves immortal ascension. The twenty-fourth immortal is the Green-Waisted Jade Maiden of the East, with corresponding goddesses in the South. This reflects the Daoist concept of "the human body as a microcosm," viewing human physiology as corresponding to cosmic operational principles.

This scripture primarily expounds on Daoist cultivation methods and taboos related to the Five Phases (Wuxing), Jade Maidens, and the Great Unity (Taiyi) deity.

Within the mutual generation and restraint cycles of the Five Phases, the restrained element can be regarded as the "wife." For instance, Wood restrains Earth, thus on Jia-Yin Wood days (days with Heavenly Stems of Jia or Yi), Si Earth serves as the wife. The text enumerates the spousal pairings of Heavenly Stems: Jia-Ji, Yi-Geng, Bing-Xin, Ding-Ren, and Wu-Gui. The liver corresponds to Wood, and the Wood Emperor (deity of the liver) takes the Central Palace's Plain Jade of Wu-Ji as his wife, with other organs following this pattern accordingly.

Several Jade Maidens (Daoist goddesses) are mentioned: the Central Yellow Plain Jade Maiden, Western White Plain Jade Maiden, Northern Mysterious Radiance Jade Maiden, among others. Practitioners must serve these maidens with reverence, but must never harbor lustful thoughts, lest they incur fatal consequences and fail to attain the Dao. With proper cultivation, these maidens can assist in obtaining jade nectar (immortal dew) and celestial provisions (xian food).

The section on the Twenty-Fifth Divine Immortal explains how to summon the Great Unity deity (supreme god). Taiyi manifests in multiple forms: the Primal Radiance Great Unity Lord (heart deity), the Resplendent Firmament Central Great Unity Lord (spleen deity), and the Mysterious Valley North Pole Lord (kidney deity). Practitioners should silently chant these divine names during specific hours (dawn, midday, cockcrow, dusk) and on designated days (Jiawu, Bingwu, Jiazi, etc.), while visualizing their corresponding forms with closed eyes:

• The heart deity appears as a scarlet-robed youth
• The spleen deity manifests as a yellow-hued figure suffusing the spleen with golden qi
• The kidney deity emerges as a divine turtle amid white qi, bearing the Mysterious Maiden (Dao Mother) on its shell, flanked by the Directors of Fate and Records (longevity deities)

The practice involves regulated breathing (ninety breaths, fifty breaths, etc.). Through these methods, one may obtain the elixir of longevity, the Way of the Yellow Court (Neidan cultivation), and the golden liquor of sweet springs (immortal medicine).

The Scripture of the Most High Lord Lao primarily presents two cultivation methods: one involves visualizing deities within the body for longevity and health, while the other employs breath techniques to purge impurities.

The section on deity visualization states that the Jade Maiden Ding (a Daoist goddess) can assist in erasing one's name from the register of death and enrolling it in the ledger of immortality. Practitioners must memorize three crucial divine names: the Celestial and Earthly Deity, the Lord of the Dao, and the Three Primordial Sovereigns (referring to the deities of the upper, middle, and lower Primordial Realms). These deities represent the origin of human existence. Among them, the Three Primordial Sovereigns are the most revered in the celestial hierarchy.

The Twenty-Sixth Divine Method details the steps for visualization practice: adepts must first contemplate the deities residing in the five viscera and six bowels. The specific procedure involves sequential visualization: the Celestial Numinous Lord (blue-bodied with a white head) between the eyebrows, the Mystical Palate (glowing red) in the throat, and the twelve-layered silver-ringed throat passage. Next, practitioners visualize each organ for specified days: lungs (white, named Honghong, 7 days), heart (red, named Houhou, 9 days), liver (blue, named Lanlan, 3 days), gallbladder (blue, named Hufei, 3 days), spleen (yellow, named Bibi, 5 days), stomach (yellow, named Dandan, 5 days), kidneys (black, named Popo, 3 days), and the Supreme Unity deity (red, named Jade Numinous Child) at the navel (3 days). Additional visualizations include the large and small intestines, the Dantian (essence reservoir), the Mystical Elder (a divine being in a square zhang space), the Mystical Radiance (black and moist), the Jade Maidens (wearing crimson shawls and blue skirts) within both thighs, and the white-robed figures beneath both feet. The entire practice must be conducted in a quiet chamber, accompanied by fasting, dietary moderation, and withdrawal from worldly affairs.

The Twenty-Seventh Divine Method outlines prerequisites for achieving immortality: first eliminating the "Three Worms" (three pathogenic energies) and "Lurking Corpses" (latent disease qi) from the body. The technique involves practicing breath regulation four times daily (including midnight and cockcrow sessions): each session comprises 160 breaths per cycle, with short rests after 30 cycles and extended breaks after 90 cycles. Specific incantations (partially lost in the original text) are recited during practice.

This passage describes the Daoist practice of "ingesting the Qi of the five directions," a method of purifying the body and enhancing cultivation by absorbing energies from different cardinal points. Following the five orientations—east, south, west, north, and center—each direction has its specific energy and method of ingestion:

The eastern direction corresponds to azure energy (qingya). Practitioners visualize swallowing purple clouds and flowing mists from the morning glow, combined with the "azure sprout" energy, performing three consecutive swallows. The southern direction is associated with vermilion energy (zhudan), where one ingests radiant scarlet energy resembling the sun and drinks from the cinnabar pool, also swallowing three times. The central direction embodies yellow energy (huangqi), corresponding to the body's Yellow Court (the Dantian region). Here, one ingests golden energy while drinking sweet nectar from the "sweet spring," again in three repetitions.

The western direction's white energy (mingshi) is as pure as the bright moon, ingested with golden liquid. The northern direction's black energy (xuanzi) is as moistening as dark pearls, taken with jade nectar. Each direction requires completing the swallowing motion three times.

After diligently practicing this method for thirty days, the "three corpse worms" (Daoism's three pathogenic evils within the body) will perish, latent malevolent energies (fushi) will depart, and the "three spirits" representing the body's vital forces will stabilize. At this stage, evil energies dare not return to disturb the practitioner, who may then attain the immortal state of deathlessness, with their name recorded in the celestial register (jade characters and golden names), ultimately ascending on clouds.

On the morning of the Liujia days (a Daoist calendrical term referring to the six "Jia" days: Jiazi, Jiaxu, etc.), lightly press your hand over the heart and recite this invocation: "The mysterious turtle (symbolizing the water virtue of the north) swims like flowing water amidst emerald-green forests, while blazing flames encircle my body (some versions read 'encircle the palace'). How could I know other cultivation methods? Only by returning to my own Dao." Then visualize the liver appearing in pure azure, moist and radiant, positioned high on the left side of the body.

This is the foundational method of Daoist practice. After visualization, summon the liver's guardian spirit (Daoism holds that each organ has its protective deity): "Rouzi Lanlan (some versions read 'Pizi Lanlan'), I wish to become your fellow cultivator. Please remain as my protector. I yearn to obtain the Great One's Divine Elixir (Taiji Shendan, a Daoist immortal medicine), that by consuming it I may attain eternal life. May the divine presence forever dwell in the Purple Chamber Palace (an alternate name for the upper Dantian), merging with the Great Dao." Then close your eyes and visualize the green essence from the sun's radiance entering through your nostrils, merging with the liver's azure Qi, transforming into a luminous orb before your eyes that you swallow. Repeat this twenty-one times. Imagine the azure Qi circulating throughout your body, regulating the breath ninety times before ceasing.

On the Liuyi days (Yichou, Yihai, etc.), perform this visualization again, invoking: "The Great One's Purple Palace's Plain Maiden (a celestial goddess), I wish to become your fellow cultivator..." Repeat this practice on the Jiayin and Yimao days.

At noon on the Liubing days (Bingzi, Bingxu, etc.), press your heart and chant: "The Vermilion Bird's (southern fire virtue's divine phoenix) crimson nectar fills heaven and earth. I pray for an undying body, nourished by the essence of heaven and earth (some versions read 'the Qi of supreme harmony')." Close your eyes and visualize the heart shining like a red sun between the lobes of the lungs, drawing scarlet-yellow solar Qi into your mouth to swallow twenty-seven times, circulating the crimson Qi throughout your body for one hundred eighty breaths. Summon the heart spirit: "Li Shang Zengzi (some versions read Li Chang), please be my protector, helping me drink the Great One's Divine Elixir like liquid gold, eternally abiding in the Crimson Palace (middle Dantian)." On Ding days, again visualize the "Jade Maiden of the Heavenly Emperor's Crimson Palace" as your fellow cultivator.

(Note: The term "cun" refers to Daoist spirit visualization techniques for summoning internal deities; "Taiyi" denotes the supreme divine principle; numbers like 3x7 and 3x9 correspond to celestial cycles.)

To attain the longevity method of the Celestial Sovereign (a revered Daoist deity), one may practice cultivation on the specific days of Bingwu and Dingsi. The specific methods are as follows:

The cultivation method of the 30th celestial being: On every Liuwu day (such as Wuchen, Wuyin in the sexagenary cycle), at cockcrow or dusk, lightly press the heart area while praying: "Dao of Heaven, Dao of Heaven, may I become ageless like the Central Sovereign and ascend to heaven swiftly. Grant me extended lifespan to coexist eternally with the Great Dao." Then close the eyes and visualize the yellow primordial Qi (innate energy) from the spleen rising to the mouth, while imagining celestial yellow essence descending before you. Swallow this breath in three or five portions. Next, circulate the yellow Qi throughout the body for 150 breath cycles, finally invoking the spleen spirit named "Mysterious Radiance Jade Maiden," regarding her as the True Person who nurtures the "red infant" (referring to the body's true essence). Daoism teaches that each organ has corresponding deities—the spleen spirit has three deities including parental figures. During meditation on Si days (the sixth earthly branch), one should invoke "True Person Yellow Court Jade Maiden" as a companion to assist in cultivation. Repeat this practice on specific days like Wuchen and Siwei.

The cultivation method of the 31st celestial being: On every Liugeng day (such as Gengwu, Gengchen), during the Ribu period (3-5pm), press the heart area while praying: "White clouds suddenly arise, mist spreads across myriad miles, may these cloud vapors return to me, serving me eternally to aid my cyclical path of immortal cultivation." Then close the eyes and visualize the lungs in pure white, guiding white primordial Qi to rise to the mouth while reciting: "Celestial white essence descends." Swallow the white Qi in seven portions, circulating it through the body for 140 breath cycles. Invoke the lung spirit "Ancient Master Flowing Waters" as a companion, asking her to hold the jeweled canopy (a ritual parasol), golden liquid, and jade essence as constant attendants. During meditation on Xin days (the eighth heavenly stem), invoke "Radiant Yellow Jade Hall's Azure-Waisted Jade Maiden" as companion. Those wishing to consume Pengzu's (legendary longevity immortal) elixir should practice this method on Gengshen and Xinyou days.

The cultivation method of the 32nd celestial being: On every Liuren days (such as Rengzi, Renxu) at midnight, press the heart area while praying: "May I behold Heaven's mirror (referring to kidney water's reflective quality), may the jade pool (referring to mouth's saliva) generate nectar, white hair return to black, and childhood countenance remain forever. May all five viscera spirits return to their abodes." Then close the eyes and visualize white Qi between the two kidneys...

This scripture describes several methods of Daoist Neidan (internal alchemy) cultivation, primarily focusing on three practices: visualization, Qi-swallowing (ingesting vital energy), and incantation recitation.

The Thirty-Third Divine Immortal section explains the method of circulating internal Qi. First, guide the breath to circulate twelve times throughout the body, distributing it to the limbs. Then visualize the two kidneys taking the form of two carp—the right black and the left red—aligned along the spine, radiating light that reflects upon each other. Next, envision the primordial Taiqing Qi (the purest pre-heaven energy) descending from the azure sky, storing it in the Dantian (lower abdominal energy center) through nine swallowing actions. Simultaneously invoke the deity "Scribe of the Six Ding Jade Maidens," praying for the erasure of death records and attainment of longevity. This practice should be repeated especially on Renzi and Guihai days.

The Thirty-Fourth Divine Immortal details the visualization of the Five Organ Spirits (deities corresponding to internal organs). After fully visualizing all five organ spirits, focus sequentially on: Xuanli (kidney essence) imagined as nourishing and flowing; Yuying (kidney quintessence) envisioned as containing a large-faced child in ancient attire, strengthening it; Jinye (golden saliva) visualized flowing like mercury wrapped in purple gauze. Completing twelve cycles harmonizes the Shen (spirit), eliminates all ailments, and leads to longevity.

The Thirty-Fifth Divine Immortal introduces the method of absorbing solar essence. On odd-numbered days at sunrise, face the sun with loosened hair, close the eyes and visualize a red-clad child with crimson hands within the heart. Massage twelve times from face to heart while imagining golden solar essence descending into the mouth. After nine Qi-swallowings, guide it to the heart with hand motions. Recite incantations to merge with the sun's primordial Yang energy, finally directing the solar essence to the Dantian. Persistent practice leads to immortality.

These cultivation methods emphasize guiding internal energy through visualization, combined with specific breathing techniques and massage, to harmonize Yin-Yang and strengthen the body. The recurring "child" imagery represents the "original spirit" (Yuanshen), a common symbol in Daoist Neidan practice.

This scripture describes a method for cultivating the kidneys by absorbing lunar essence, along with the correspondences between the five organs and the Five Phases (Wuxing) and five virtues (De).

Practice method: At midnight, visualize white Qi (vital energy) circulating between the kidneys, flowing from the crown of the head down to the soles of the feet. On the fifteenth day of each lunar month, face the moon in prayer, recite specific incantations, then close your eyes and imagine the moon's yellow-white essence entering your mouth. Swallow it in twenty-one portions while using your hands to guide the Qi downward to the Dantian (the energy center in the lower abdomen). Within the Dantian resides red Qi containing a nine-inch-tall figure dressed in red—this represents the inner child of the body. The Dantian is surrounded by five colors: red at the center (solar essence, corresponding to heart fire), black on the outer rim (lunar essence, corresponding to kidney water), blue on the left (lesser yang essence, corresponding to liver wood), yellow on the right (neutralizing essence, corresponding to spleen earth), and white above (lesser yin essence, corresponding to lung metal).

Organ correspondences: Each organ has its corresponding child (taizi) and virtue: the liver governs benevolence, the heart governs propriety, the lungs govern righteousness and wisdom, the kidneys govern harmony and joy, and the spleen governs loyalty and trust. When an organ's essence weakens, specific symptoms appear: gallbladder Qi deficiency causes sluggish movement, liver Qi deficiency leads to blurred vision, lung Qi deficiency results in timidity, heart Qi deficiency manifests as mental derangement, kidney Qi deficiency brings physical heaviness, and spleen Qi deficiency produces unfilial behavior, deafness, or muteness.

Key health principles: Excessive grief damages the liver, causing hair to turn white—this requires regulating the kidneys and heart. Overindulgence harms the kidneys, leading to back pain and bloody urine—this necessitates balancing the liver and lungs. Anger injures the heart, potentially causing vomiting of blood—special attention must be paid to its regulation.

The liver and spleen nourish each other, but encountering worries and hardships harms the lungs, and lung damage affects the spleen. The kidneys govern bodily nourishment, yet excessive eating and drunkenness injure the spleen, and spleen impairment then harms the heart. When the five viscera nurture each other like mother and child, illnesses can be cured. Those seeking immortality must particularly avoid harming these organs—practitioners should understand this principle well.

The 36th Method of Immortality: Absorbing the essence of Taiji (the Supreme Ultimate) grants longevity. On every sixth Wu day (a special Daoist temporal cycle), practitioners should dress formally in their chambers, kneel facing north, and recite: "August Heaven and Supreme Lord of the Dao, your disciple [name] sincerely seeks the Dao and prays for eternal life." At night while lying down, silently visualize the Big Dipper and the Great Luminous Star at Taiji's center, imagining pure yellow qi descending before you. Swallow this golden essence in three to five gulps. This yellow qi will fill the "Great Granary" (stomach), the Yellow Court (middle Dantian), and ultimately reach the lower Dantian. Then visualize: within the Crimson Palace (heart) resides a scarlet-hued miniature figure, while the Purple Chamber houses five divine beings—Great Unity Lord at the center, with Immortal Laozi and Zhongchengzi to his left, Taihe and Quwenzi to his right. The Hall of Light contains the Mystically Luminous Jade Maiden, flanked by Yellow-Robed Child on her left and the Central Yellow Perfected Being on her right—all guarding the Perfected Child-Elixir within. Silently invoke the Three Dukes of the Jade Hall and summon the Six Ding Jade Maidens of Life-Registry, petitioning them to erase your name from the death register. Finally, visualize the Child-Elixir in your stomach while reciting: "The Mystically Luminous Jade Maiden nourishes my Perfected Child-Elixir, letting me ingest primordial qi and drink sweet springs. By the power of the Dipper's Central Pole supporting my spleen—endowed with the Dipper's essence—I shall become a Perfected Being."

The 37th Method of Immortality: The five viscera correspond to court officials—the lungs serve as Imperial Secretary, the liver as the Orchid Terrace, the heart as the Grand Commandant, the left kidney as the Minister over the Masses, the right kidney as the Minister of Works, the spleen as the Empress Noble Consort, the gallbladder as the Heavenly Sovereign Lord of the Great Dao, and the stomach as the Grand Granary (also the practitioner's residence). The large and small intestines function as Envoy of the Primal Beam, lower primordial qi as the Grand Herald, middle primordial qi as the Eighty-One Primal Scholars, and upper primordial qi as the Chariot Envoy communicating with the August Sovereign. Thus the lungs correspond to the Jade Hall Palace, the heart to the Crimson Palace...

This scripture primarily elucidates the correspondence between human anatomy and cultivation methods, along with the practice of alchemical elixir ingestion.

The text correlates bodily organs with celestial palaces: the kidneys correspond to the Dark Gate of the Northern Dipper's Mysterious Warrior, the spleen to the Hall of Light (Mingtang), and the stomach to the Upper Sea (Upper Dantian), where the sun and moon (Yin-Yang qi) reside. The navel corresponds to the Lower Sea (Lower Dantian), where Yin and Yang qi circulate vertically. The heart mirrors the celestial realm as the origin of primordial qi; the kidneys represent the earth as the source of all things; while the spleen embodies the earth element, housing the body's vital essence. Facial features are also sanctified: the eyes become the Crimson Palace, ears the Jade Hall Palace, mouth and nose the Hall of Light, and the space between eyebrows the Suburban Mountain. During cultivation, practitioners must harmonize the Three Primordials (Jing, Qi, Shen) to nourish the inner "True Person" (original spirit), thereby opening celestial vision to comprehend all phenomena.

The Great Supreme Lord Lao (Taishang Laojun) reveals: All methods ultimately converge upon the contemplation of "Zidan" (the true self). This authentic self dwells in the Purple Chamber Palace (gallbladder), representing the practitioner's fundamental nature—the very root of Daoist cultivation.

Chapter Thirty-Eight on Divine Immortals details alchemical practices: Daoists refine minerals like mercury, cinnabar, and jade to create divine elixirs. Consuming minuscule portions (a knife-point measure) enables celestial ascension. Practitioners must regularly ingest heaven-and-earth's primordial qi while combining deity visualization (cunshen) with elixir consumption to become True Persons (the realized ones). These perfected beings assist the Celestial Sovereign in governing creation, possessing knowledge of the primordial chaos from 18,000 years before heaven-earth separation. The text emphasizes humanity's symbiotic relationship with soil, identifying yellow earth as mankind's origin.

Final admonitions outline dietary prohibitions: consuming celestial substances leads to perfection, earthly foods create corpse-demons, while mundane nourishment brings decay. Particularly forbidden is hunting birds (which shortens lifespan), though domesticated animals may be eaten (avoiding specific days and creatures marked by the Six Ding spirits—e.g., rabbits on Dingmao days, oxen on Dingchou days). These taboos connect with Daoist concepts of "cosmic retribution" (chengfu) and stem-branch calendrical prohibitions.

This scripture primarily discusses two cultivation methods: the Six Ding prohibitions and visualization with Qi absorption techniques.

Regarding the Six Ding prohibitions, it specifies that the time periods of Dinghai (pig), Dingyou (rooster), Dingwei (sheep), and Dingsi (snake) are crucial taboo hours when the Six Ding deities (Daoist guardian generals) are on duty. Practitioners must abstain from eating five types of livestock meat (horse, ox, sheep, pig, and dog) when ingesting elixirs or practicing Daoyin breathing exercises, permitted only to consume eggs and fish. They must also avoid the five pungent vegetables (onions, garlic, etc.) and spoiled or naturally deceased animals. These dietary restrictions maintain bodily purity to facilitate Qi circulation practices.

Chapter Thirty-Nine on Divine Immortals describes a visualization method: during sunrise, noon, you hour (5-7 PM), and midnight, visualize the Taiji Taihuang Star (a Daoist constellation) at heaven's center descending its essence, transforming into tri-colored light spheres (red, yellow, white) hovering at the forehead. Mentally guide this essence into the mouth, then swallow it sequentially to three energy centers - Jianggong (heart), Zifang (spleen), and Huangting (Dantian). Repeat this swallowing three to five times per session while silently reciting: "August Heaven Shangdi, Supreme Dao Lord, your disciple [name] sincerely seeks the Dao, wishing to attain longevity. This is your true Qi, through which I sustain life." Persistent practice for ten thousand repetitions purportedly enables celestial ascension.

Another method called "Melting Pearl and Water Jade" involves daytime visualization of the left eye absorbing solar essence (called Melting Pearl) and nighttime visualization of the right eye absorbing lunar essence (Water Jade). Practitioners loosen their hair and lie supine, visualizing yellow essence and crimson Qi descending from both eyes into the mouth for swallowing. An alternative method visualizes white Qi rising from the lungs into the mouth, said to enhance mental clarity, improve skin radiance, and ward off evil spirits. The text concludes with visualizing a red-clad child (heart spirit) within the heart, and beneath the heart's purple canopy, a scarlet-robed warrior drawing his bow - imagery believed to deflect weapons and command spirits.

Chapter Forty briefly mentions regularly visualizing purple auspicious clouds resembling chariot canopies above one's head, displaying five-colored patterns. This common Daoist visualization technique cultivates internal true Qi through celestial cloud imagery.

These passages from the Scripture of the Most High Lord Lao describe several methods of Neidan (internal alchemy) cultivation and visualization techniques involving divine spirits.

The Forty-First Divine Immortal explains the "Twelve Ghost Arrows" practice. During cultivation, one visualizes twelve lingzhi stems growing from the heart upward to connect with the lungs, guiding this energy flow through focused intention—this is called the "ghost arrows." Prolonged practice enables avoidance of weapon injuries and natural dispelling of malevolent forces. The text mentions numerous assisting deities: the Thunder God beats his drum, the Great White Star (Venus) radiates light, the White Emperor holds a crossbow, Chiyou retreats from battle, the Azure Dragon guards the gates, the Wuyi spirits stand in the courtyard, while the Soaring Snake and Dark Warrior (Xuanwu) expel misfortune. Additionally, the White Rabbit pounds herbs with the toad nearby. The Great Unity (Taiyi) deity harmonizes the medicinal compounds—Pengzu, by regularly consuming minute doses (one "knife-point measure"), develops radiant facial energy, even growing feathers to ascend and meet the Supreme Sovereign.

The Forty-Second Divine Immortal details a practice for the shen hour (3-5 pm) on gengshen days: loosen hair, lie supine facing southwest, close eyes and visualize lungs as pure white and moist, with a translucent hollow lingzhi stem at their center connecting downward to the heart, where azure and crimson Qi circulate vertically. Cease cultivation at dusk. Here, the lungs represent humanity's heaven, the heart our sun—human life depends on this essential Qi; its loss brings death, reflecting the Dao of nature.

The Forty-Third Divine Immortal describes dawn cultivation: visualize crimson heart-Qi like the sun—azure within, black without—three energies uniting in De (Virtue) to align with heavenly Dao. Masters instruct practitioners to behold a scarlet-robed official wearing crimson headgear within the heart (the address formula is omitted here). These methods all employ internal landscape visualization for cultivation.

The Scripture of the Highest Lord Lao (Taishang Laojun Zhongjing) presents concrete Daoist visualization techniques (cunsi), focusing on guiding internal deities and the circulation of Jing (essence) and Qi (vital energy) through intentional contemplation.

The 44th Divine Immortal Method describes a practice for the first, fifteenth, and last day of each lunar month: At sunrise, loosen the hair and recline facing east, then massage downward from the breasts to the heart area with both hands, repeating this nine times. Simultaneously, silently recite an invocation to summon the deities back to the Crimson Palace (the heart region) to commune with the practitioner. This massage technique facilitates the smooth flow of Qi between the upper and lower body. By visualizing the "Child of Emptiness" (Xuwu Tongzi), one achieves the effect of "returning essence to the Crimson Palace," a crucial method for attaining immortality.

The 45th Divine Immortal Method details the deities corresponding to different internal organs: The heart is associated with the sun and a red-robed figure called the "Red Person" (Chi Ren). The gallbladder is illuminated by the Great White Star (Venus), surrounded by five immortals. The spleen contains a yellow solar disc and three deities. The stomach houses the Perfected "Zidan," seated on a jeweled couch. The navel is the dwelling of the deity "Great Unity" (Taiyi), clad in five-colored robes, flanked by four deities in green, white, red, and black. The Dantian (lower abdomen) is enveloped in crimson Qi, with internal energies of blue, yellow, white, and black. When these visualizations are perfected, the practitioner can perceive the deities manifesting during meditation and engage in dialogue with them.

The 46th Divine Immortal Method outlines a daily practice: Regularly visualize yellow Qi rising from the spleen and swallow it. This "ingestion of yellow Qi" (fu huangqi) belongs to a common Daoist breath-nourishment technique, using intention to guide visceral Qi for nourishing the entire body.

The Scripture of the Most High Lord Lao (Taishang Laojun Zhongjing) presents visualization techniques for cultivating the body's internal deities:

The 47th Divine Immortal Method concerns spleen cultivation. Regularly visualize the spleen containing a sun disk, within which rests a golden cabinet sealed with a yellow jade seal measuring three square inches, engraved with the characters "Wei Xi." By concentrating on this image, pathogenic Qi will naturally dissipate. Those who truly perceive and comprehend the text within will experience sudden enlightenment, luminous vision, and immediate transcendence.

The 48th Divine Immortal Method focuses on stomach cultivation. In Daoist physiology, the stomach is called the "Great Granary" (Taicang) of the body. Visualize it filled with white, congealed fat-like substance permeated with yellow Qi. This golden vapor can rise to the mouth - swallowing it eliminates hunger. Imagine golden cooking vessels (cauldrons and steamers) tended by Jade Maidens and Immortal Youths, hence the stomach deity's alternate name "Yellow Robe Child." Mastery grants the "Mobile Kitchen" (Xingchu) ability - sustaining oneself without grain while generating internal nourishment.

The 49th Divine Immortal Method details kidney cultivation. As the root of primordial Qi, visualize white energy rising from between the kidneys to the crown, then descending to soles and fingertips, circulating twelve times. This generates warmth in extremities, eliminates hunger/thirst/cold, and reverses aging. Particularly during new and full moons, envision a five-colored divine turtle between the kidneys - its patterned shell supports the Jade Maiden of Mysterious Light flanked by three immortal officials, with the Great Unity (Taiyi) deity before and Dark Profundity (Xuanming) behind, collectively deliberating life and death. After thirty breath-counts, silently invoke the Registry-Keeping Lords and Six Ding Jade Maidens to erase death records and enroll in longevity registers. The turtle's respiration circulates primordial Qi through the limbs.

The 50th Divine Immortal Method concerns Dantian cultivation. At high noon on jiawu days, lie southward with loosened hair. With closed eyes, visualize a palm-sized mass of vermilion-yellow Qi at the lower Dantian (three inches below the navel), surrounded by black and then azure rings. Above the navel rests white lung Qi, flanked by blue (liver) and yellow (spleen) energies. The Dantian's red core contains solar essence (Jing), while its black periphery holds lunar essence.

This scripture primarily elucidates the patterns of Qi (vital energy) circulation within the human body, cultivation methods, and the cyclical catastrophes brought about by celestial movements.

Within the body flow three vital energies: the Taiyin Qi (Yin energy), Shaoyang Qi, and Sanhe Qi (harmonized Yin-Yang energy). When these three energies operate in harmony, one attains longevity. The heart governs Xu Qi (light, ethereal energy), while the kidneys govern Yuan Qi (primordial, foundational energy). The ascending Xu Qi forms heaven, and the descending Yuan Qi forms earth. These energies circulate internally—the heart resembles the sun, the kidneys the moon, and the spleen the North Star. When heart Qi descends and kidney Qi ascends, they merge to form the energetic pathways known as "vessels" (Mai). These vessels serve as the dwelling of the Hun (ethereal soul) and Po (corporeal soul). If the souls depart the body, death ensues. Thus, Daoist practitioners must nurture their Shen (spirit), fortify their foundation, and strengthen their Yuan Qi.

Advanced adepts achieve extraordinary longevity: Zhenren (Perfected Ones, the highest adepts) live for 18,000 years before reincarnation, while accomplished Daoists may live for a thousand years. This scripture was originally a secret transmission from antiquity, now revealed to later generations—though with the warning that it must not be lightly disclosed.

Celestial cycles bring periodic calamities. The Three Origins (Taiyi, Taiyin Gong Qi, and other cosmic energies) converge every 36 years in the Hai position (last of the 12 Earthly Branches), triggering floods, droughts, wars, and famines. When Yin-Yang imbalance occurs, destructive Qi spreads, harming crops by day and humans by night, leading to plagues and starvation. The scripture admonishes cultivators to diligently practice while times are peaceful, preparing in advance so they may retreat to mountain seclusion during chaotic eras. The grand celestial cycle repeats every 45 years; wise rulers promote Daoist cultivation during prosperous ages.

This scripture outlines the Daoist cosmological perspective on the cycle of life, karmic retribution, and the methods for transcending ordinary existence through spiritual cultivation.

Human lifespan progresses through several critical stages: ordinary people face minor tribulations at ninety years, major calamities at one hundred eighty years, and severe famines at three hundred sixty years. Virtuous sages (xianzhe) may live five hundred years, enlightened sages (shengren) a thousand years, while realized beings (zhenren, those who attain the Dao) achieve three thousand six hundred years. The highest-ranking immortals (xianren) persist for three hundred sixty myriad years—until heaven and earth dissolve back into primordial Qi (vital energy).

At the cosmic cycle's conclusion, all forms undergo transformation: humans may become beasts, and beasts may assume human forms. Zhenren dwell above the primordial Qi, while xianren exist in boundless emptiness. Daoist practitioners who cultivate in seclusion may attain the precious fruits of the Dao.

The fifty-third celestial immortal, Lord Ande, resides in the heavenly capital's Chen constellation (left of the Celestial Pivot). Together with the Northern Lord of Celestial Taiyi, he oversees deities and records human virtue and vice. Souls of the virtuous ascend to the Southern Pole to extend their lifespans, while wrongdoers are taken to the Northern Pole for termination. Those with profound merit beget prosperous descendants, whereas the wicked face severed lineages.

Human destiny is shaped by three factors: innate fate, marital unions, and ancestral grave geomancy. Fortune and misfortune hinge upon these elements. Heaven and earth deploy deities—the sun and moon, the Northern Dipper, twenty-eight lunar mansions—to monitor humanity, supplemented by the Six Jia and Six Ding spirits patrolling the mortal realm. Domestic deities (door gods, stove spirits, well guardians) and malevolent spirits may all influence one's fate.

To ward off evil, one must carry fulu (talismanic registers encoding cosmic contracts) and ingest elixirs. Fulu represent heaven-earth covenants, while elixirs fortify jing (essence) and qi, rendering the body light and robust. These constitute essential protective instruments for Daoist practitioners.

This scripture primarily discusses two key aspects: the ritual for expelling malevolent energies to attain immortality, and the distinctive characteristics of immortals at different cultivation levels.

Regarding the exorcism ritual: Malevolent qi and ghosts (referring to negative energies) fundamentally cannot harm Dao practitioners. Ghosts are actually messengers of the divine—when they witness sincere devotion to the Dao, they naturally withdraw. Within the human body reside deities such as the "Great Unity God" (Taiyi Shen), also called "Jade Numinous Child" (Yu Lingzi), who resides at the center of the navel. This crimson-robed deity, adorned with five-colored garments, governs all the internal spirits.

During the three days surrounding the Autumn Equinox (around September 23), practitioners must observe seclusion with these steps:

1. Begin seated meditation at cockcrow

2. Summon the deities at sunrise

3. Conclude the session at noon

Throughout this period, one should lie facing northwest with loosened hair, achieving complete physical relaxation while avoiding visibility or disturbance. After preparatory fasting and purification, enter the meditation chamber and recite: "Your disciple [name] sincerely seeks the Dao, wishing to attain longevity. On this Autumn Equinox, I petition the Heavenly Emperor's emissary Xia Li Huanggong to descend and inspect my internal spirits." Repeat this invocation three times daily for nine consecutive days.

The ritual concludes with the chant: "May the Registrar Deity (Si Lu Shen) and the Six Jade Maidens (Liu Ding Yu Nü, protective Daoist goddesses) erase my death record and enroll me in the immortal register." A response from the Heavenly Emperor's emissary will manifest, requiring ceremonial bows of gratitude afterward.

Concerning immortal hierarchies:

• Ordinary immortals grow feathery appendages and wear garments woven from plumage
• Perfected Beings (Zhenren, higher immortals) cast no shadows, don five-colored crimson robes, and dwell without fixed abodes
• They seasonally traverse sacred mountains like Kunlun and Penglai, paying homage to superior Shanghuang deities every eighty million years
• Their travels employ pearl-and-jade cloud chariots drawn by divine steeds or six flying dragons
• Mid-tier immortals traverse clouds, crossing rivers and seas effortlessly
• Lower immortals attain transcendence through "corpse liberation" (shijie, feigned death for physical transformation)
• All immortals must regularly pay respects to higher deities without negligence

The scripture ultimately emphasizes that while cultivation methods share fundamental principles, the attained immortal grades vary in hierarchy.

This scripture primarily discusses two key aspects: the wondrous states attained through Daoist cultivation for longevity, and the talismanic methods for subduing malevolent forces.

The longevity section describes the extraordinary transformations that occur as a practitioner advances in years: At one hundred years, one's hair turns golden; at three hundred, the ears perceive all things; at four hundred, vertical markings appear on the face; at five hundred, the pupils become square; at six hundred, the ribs fuse into a single plate; at seven hundred, the bones become fully saturated; at eight hundred, the intestines transform into sinews; at nine hundred, the ears elongate; and at one thousand years, one ascends to heaven to pay homage to the Supreme Unity (Shanghuang Taiyi, one of Daoism's highest deities). Notably, those with double pupils (chongtongzi) can perceive all directions clearly, and consuming spirit mushrooms (lingzhi) or the Golden Elixir (xian dan) grants immortality—even enabling rejuvenation after eighteen thousand years.

The second section details exorcism techniques. To subdue various spirits and malevolent entities, one should wield talismans (fu) and swords while observing their reflections in water vessels. Under sunlight or moonlight, these creatures reveal their true forms. Writing the "Talisman for Subduing All Evils" (Zhi Bai Xie Fu) in cinnabar and placing it on water vessels causes evil spirits to dissipate upon sight. The scripture enumerates various animals and plants that may become spirits—including dragons, snakes, tigers, leopards, foxes, fish, turtles, and ancient trees—and prescribes methods such as suppression with talismans, execution followed by delivery to the River Earl (Hebo, water deity) or Earth God (Sheling), or summoning the Six Ding Divine Generals (Liu Ding Shenjiang, guardian deities) for protection. It mentions four particularly potent talismans unsuitable for common use, recommending instead milder protective charms like "Weixi" and "Jusheng."

The text concludes with two prayer formats addressed to deities. The first petitions the Celestial Emperor (Huangtian Shangdi) and the Supreme Dao Lord (Taishang Daojun) for longevity, while the second expands the invocation to include the Director of Fate (Siming Jun) and the Keeper of Records (Silu Jun, deities overseeing life and death registers), beseeching removal from the roster of the deceased and enrollment in the immortal rolls.

This scripture records the ceremonial protocols and essential cultivation methods for becoming a "Perfected Being" (zhenren, one who attains the highest Daoist spiritual realization). It first describes the ordination ritual: when an adept is conferred the title of "Great Unity Emissary," they must perform the double prostration to the "Supreme Sovereign Dao Lord" (a high-ranking Daoist deity) and "Central Yellow Gate Master" (the celestial official overseeing immortal realm documents), receiving both the covenant talismans and sacred registers (fulu, the credential documents used for divine communication).

Regarding methods for dispelling calamities, the text specifies that during seasonal transitions and the eight solar terms (Beginning of Spring, Spring Equinox, etc.), practitioners should conduct disaster-averting ceremonies by rivers flowing eastward or southward, bringing wine and dried meat offerings. The mentioned "Mystic Charts of Divine Immortals" and "Jade Almanac's Fifty-Five Chapters" are crucial texts recording the sacred names of immortals and incantations, originally preserved in the Supreme Sovereign's golden cabinets, jade caskets, and jade boxes (three types of precious scripture containers) - all possessing potent sealing powers.

The scripture particularly emphasizes the solemnity of transmission: recipients of these secret methods must handle them with utmost care, never teaching them indiscriminately. Transmission should only occur to properly qualified individuals, strictly without monetary exchange. The Most High Lord Lao (Taishang Laojun, one of Daoism's supreme deities) regularly dispatches the Director of Fate (Siming, the lifespan-governing deity) and guardian spirits to supervise practitioners, ensuring the scriptures remain unaltered.

Concerning the path to immortality, the text states the swiftest method involves ingesting "Returned Cinnabar and Golden Liquor" (huandan jinye, elixirs from external alchemy/waidan practice) combined with spirit visualization techniques (cunshen, internal cultivation methods) for immediate transcendence. Without these elixirs, one becomes vulnerable to fevers, chills, and demonic harassment, with no salvation from the Director of Fate. However, even without elixirs, maintaining proper clothing and diet (wenyi shishi) while cultivating a state of empty stillness and non-action (wuwei) can ward off spirit harm, though natural aging remains inevitable.

A concluding metaphor illustrates: just as growing plants don't seek death yet naturally wither, so too will humans who fail to preserve their original spirit (yuanshen). The Most High Lord Lao mentions having guided eighty-one disciples to immortality, with ten still wandering among mortals. The text cryptically references surviving the Qin dynasty and Chu-Han conflicts until the Han dynasty's alignment with the "Yellow Epoch" (possibly the Yellow Emperor's era or an utopian age) - portending great auspiciousness.