《上清太上帝君九真中經》

The Shangqing Taishang Dijun Jiuzhen Zhongjing (Central Scripture of the Nine Perfections of the Supreme High Lord Emperor) records the story of how the Central Yellow Elder Lord (a deified manifestation of Lord Lao, Taishang Laojun) attained the Dao and achieved immortality. At his birth during the second year of the Qingxu Shanghuang era, celestial omens appeared—multicolored auspicious clouds filled the sky while the sun and moon shone simultaneously. By age seven, he had already mastered the secrets of longevity and the methods of celestial immortality cultivation, often entering deep meditation to commune with the Dao in spirit.

Through practicing the "Eight Supreme Techniques" (advanced Daoist cultivation methods), the Yellow Elder Lord transcended worldly existence. He could freely traverse the vast sea of clouds, harness the Qi of the Nine Heavens (the Daoist cosmological concept of nine celestial layers), and resonate with the profound mysteries of heaven and earth. Ultimately, Taishang Laojun bestowed upon him the Jiuzhen Jing (Scripture of Nine Perfections) along with eight secret oral transmissions, elevating him to the rank of Taiji Zhenren (Great Ultimate Perfected Being).

The scripture details the attire of a Taiji Zhenren: adorned with jade talismans carved with dragon patterns and divine tiger fu-lu registers, hung with flowing golden bells, holding a purple-haired ceremonial staff, and wearing either a golden essence headscarf or the Fuchen floral crown. They travel astride the Three Pure Clouds (azure, white, and purple celestial vapors).

The concrete methods for cultivating the Nine Perfections include: maintaining prolonged purification fasts in quiet chambers, particularly on auspicious dates like the 3rd day of the 3rd month, the 5th day of the 5th month, and the 9th day of the 9th month, as well as one’s birthday. One must bathe in east-flowing living water while fumigating with five sacred incenses. Furthermore, at midnight on the first Jiazi day (the inaugural day of the sexagenary cycle), after ritual bathing, face your birth-direction orientation to kneel and offer incense, silently reciting this prayer:

"Most Exalted Divine Spirits of the Nine Heavens,

Imperial Lords of the Five Directions,

Venerable Deity of the Great Unity (Taiyi),

Grant me the karmic opportunity to ascend to the Violet Palace of Immortals,

That I may purify body and mind in the Jade Pool (Yaochi)."

This scripture reveals the profound connection between the Nine True Lords (nine high-ranking deities) and the human body's five organs, essence (Jing), vital energy (Qi), and spirit (Shen) in Daoist cultivation. At its core, it teaches that the human body contains celestial deities connected to the cosmos, which can be awakened through specific cultivation methods.

The Supreme Dao (Taishang) declares: Human life is formed through the congealing of essence and the merging of blood and Qi. The yellow and white energies (Yin-Yang Qi) coalesce in darkness, while the purple-gold radiance (primordial Qi) intermingles, thus creating the body's foundation of bones and bodily fluids. When the energies of the four seasons (Four Degrees) intersect with the Nine Palaces (the body's nine energy centers), the five organ spirits (Five Shen) bestow form. The Great One deity (Taiyi, the supreme ruling deity) secretly establishes the covenant of life, and the human form suddenly takes shape in this mysterious process.

Within the body reside nine noble deities (Nine True Lords) guarding different areas, while the five organs conceal profound mysteries governed by five divine rulers. Parents only know the beginning of conception, unaware that the Imperial Lord and Five Shen have already participated in the process. These deities dwell without fixed abodes, circulating among the three Dantian (head, heart, and abdominal energy centers), regulating Yin-Yang, exhaling the old and inhaling the new. They nourish the entire body through the flow of primordial essence (Yuanjing) – this internal creation far surpasses ordinary soul activity (three Hun and seven Po spirits), deriving directly from the primordial Dao.

The Nine True Lords are actually nine manifestations of the Great Imperial Lord (Taiyi Dijun). By practicing according to this scripture, one becomes impervious to water and fire while strengthening the five organs. This scripture has four alternate titles: Inner Formula of the Nine Truths, Flying Text of the Supreme, Foreign Revelations, and Divine Chapters of the Spirit Continent, but all represent the same precious canon.

Cultivation method: On the first month's birth day or during the jiazi and jiaxu days at dawn, the Great Imperial Lord and Five Shen unite into one, manifesting in the heart as the "Celestial Essence Lord" (named Feisheng Shangying), appearing like a newborn infant. Practitioners should sit quietly indoors, hands resting on knees, holding breath with closed eyes for inner observation. Visualize the Celestial Essence Lord seated in the heart, exhaling nine layers of purple auspicious clouds encircling the heart, with energy ascending to the Niwan Palace (upper Dantian) at the crown. Upon completion, click teeth nine times, swallow saliva nine times, and recite the invocation: "The Great Lord of Celestial Essence, Feisheng Shangying, the Imperial Lord internally transforms to appear in my heart, robed in crimson with cinnabar crown, bearing the Dragon Scripture on left and Tiger Talisman on right..." This harmonizes essence and vital energy.

This scripture discusses two esoteric methods from the "Nine Perfected Central Scripture" practiced by the Shangqing (Highest Clarity) Daoist tradition. The first method describes how during specific celestial hours, the Five Directional Deities spontaneously merge into a single Great Deity without requiring deliberate visualization. Through inhaling purple Qi and concentrating the Shen (spirit) to nurture the heart, the practitioner naturally generates crimson Jing (essence) within the body, ultimately achieving the path of celestial ascension.

The second secret method must be practiced during one's birth month or on the Jiashen day at the Chen hour (7-9am). At this time, the Supreme Deity Emperor Taiyi merges with the Five Directional Deities, transforming into the "Lord of Solidified Jade." Practitioners should sit cross-legged while holding their breath, internally visualizing the deity's sacred name "Condensed Feather Pearl" and imagining white Qi entering through the throat into the stomach conduit before dispersing throughout the skeletal system. One must envision the Great Deity exhaling nine concentric layers of white Qi enveloping the bones like swirling mist. Upon completion, knock the teeth nine times, swallow saliva nine times, and recite invocations praying for strengthened bones and reinforced sinews to ultimately achieve immortal ascension.

The scripture emphasizes these are supremely secret cultivation methods, only accessible to those predestined with immortal affinity. The key to successful practice lies in natural resonance with the deities rather than forced visualization. The Nine Perfected cultivation ultimately transforms the practitioner's hun and po souls into Five Directional Deities who jointly administer the immortal registers with Emperor Taiyi, granting eligibility for longevity and celestial transcendence. However, these methods require sacred oaths before transmission—such profound practice remains utterly unattainable for ordinary seekers.

This passage explains the third to fifth cultivation methods from the Shangqing Taishang Dijun Jiuzhen Zhongjing (The Supreme Sovereign Lord's Central Scripture of the Nine Perfected Ones of Highest Clarity).

The third perfected method is practiced during the si hour (9-11 AM) on one's birth date (the earthly branch day corresponding to one's birth) or on the jiawu and dingmao days of the fourth lunar month. At this time, the Supreme Oneness Emperor Lord (Taishang Dijun, the highest Daoist deity) unites with the deities of the five directions, manifesting as the "Primordial Life Sovereign" (Yuansheng Jun), also called Huangning Zixuan, who enters the practitioner's body. Sitting cross-legged with hands resting on the knees, the practitioner holds the breath and closes the eyes, visualizing the Primordial Life Sovereign circulating through all blood vessels. Silently recite the incantation to make the sovereign exhale yellow qi that envelops the entire meridian system. Upon completion, knock the teeth nine times, swallow saliva nine times, and chant: "The Great Primordial Life Sovereign nourishes my blood vessels, clothing me in yellow robes and crowning me with purple headgear. With tiger talismans and dragon scriptures at my sides, the yellow essence in my mouth stabilizes qi and blood, dispels evil energies, ultimately ascending to immortality." Repeat the practice during the midnight zi hour (11 PM-1 AM).

The fourth perfected method is practiced during the wu hour (11 AM-1 PM) on the jiachen day of the sixth month, one's birth date, or the wuyin day. Here, the Five Spirits of Supreme Oneness transform into the "Azure Radiance Sovereign" (Qingming Jun, also called Minglun Tongzi) who enters the liver. Sitting similarly with breath held, visualize the Azure Radiance Sovereign exhaling azure qi to envelop the liver. The chant states: "The Great Azure Radiance Sovereign enters my liver, aiding its nourishment and guiding the spirit. Under the Supreme Oneness Emperor Lord's protection, my ethereal and corporeal souls shall ultimately ascend." Repeat at zi hour.

The fifth perfected method is practiced during the si hour on the third day of the seventh month, one's birth date, or the gengwu day. The Five Spirits manifest as the "Nourishing Light Sovereign" (Yangguang Jun, also called Taicang Zi) entering the spleen. The method resembles previous practices, using breath retention and visualization to activate the deity's function in the spleen. These techniques emphasize harmonizing the jing-qi of the five viscera through specific timings, breath regulation, deity visualization, teeth-knocking, and saliva-swallowing.

The practitioner must sit in stillness and enter meditative absorption, focusing their intention on the spleen region. Visualize green qi exhaled from the mouth, forming nine concentric halos around the spleen before ascending directly to the Muddy Pellet Palace (the upper Dantian or "Niwan Gong" in Daoist physiology, located at the crown of the head). At this moment, inner and outer become transparent, suffused with emerald light. Then lightly tap the teeth nine times, swallow saliva nine times while silently reciting the incantation:

"O Luminous Great Lord (referring to the inner deity) who nourishes radiance, please enter my spleen to irrigate the Three Origins (upper, middle and lower Dantian). This is the body's Great Granary (alternative name for spleen), where you don green robes and a lotus crown, wearing the Jade Numinous Talisman on your left and the Majestic Spirit Seal on your right. Five Directional Deities stand guard with axes, while seven lightning paths and nine thunder peals manifest. Your mouth emits viridescent splendor to nourish the spleen's turbid soul-essences. May the yellow viscera grow naturally, aiding my cultivation toward Perfected Beinghood." This practice should be repeated at midnight when yang qi first stirs.

The sixth method is performed during the Shen period (3-5 PM) on the 15th day of the eighth lunar month, one's birthdate, or Geng-Shen days. At this hour, the Supreme Unity Emperor (Di Jun Tai Yi) unites with the Five Directional Deities to manifest as the Upper Primordial Jade Lord (guardian deity of the lungs), also called Liang Nanzhong the Youthful Attendant. Sit cross-legged with hands resting on knees, holding breath and concentrating the spirit for inner observation. Visualize the Upper Primordial Jade Lord seated within the lungs, exhaling five-colored qi that forms nine concentric spheres around the lungs before ascending to the Muddy Pellet Palace. Complete the practice by tooth-tapping and saliva-swallowing while reciting: "The Upper Primordial Great Lord descends into my lungs as Liang Nan the Numinous Radiance Youth from the Three Heavens. Clad in dragon-patterned robes and crowned with yellow dawn blossoms, your right hand holds the Imperial Registers (celestial roster) to co-govern the Great Unity Wheel (cosmic dharma wheel) with the Emperor. Your left grasps the Mysterious Canon while the right bears the tiger-sigil talisman, exhaling quintessential five-colored qi." This method requires strict temporal observance.

The seventh practice occurs during the You period (5-7 PM) on the 19th day of the ninth lunar month, one's birthdate, or Wu-Xu days. Here, the Supreme Unity Emperor first merges with the Five Deities before dividing into two manifestations—the Mysterious Yang Lords (styled as Master Hidden Light) who guard the kidneys. With hands supporting knees and eyes closed in breath regulation, visualize the twin lords seated within the kidneys, exhaling azure qi that spirals ninefold around the organs. Conclude by chanting: "The Mysterious Yang Emperor Lords reside in my kidneys, robed in purple and crowned with Dawn-Supporting diadems. Dragon talismans hang left, phoenix seals right. Master Hidden Light perpetually attends the Lords, exhaling cerulean radiance to nourish the kidneys' spiritual roots (primordial qi). Above, the Supreme Dao Ancestor hovers—receiving the descending Emperor above while recording cultivation merits below."

This scripture records two authentic practices from the Shangqing (Highest Clarity) tradition of Daoism—the Eighth and Ninth Authentic Methods—both involving visualization of inner deities for cultivation.

The Eighth Authentic Method is practiced during the noon hour on the twelfth day of the tenth lunar month, one's birthdate, or on Xinsi days. At this time, the Five Spirit-Lords of Supreme Unity within the body merge and transform into a great deity named "Lord Embracing Radiance" (styled "Mysterious Essence of the Northern Platform"), who resides in the gallbladder. The practitioner sits cross-legged with eyes closed, hands resting on knees, holding the breath while gazing inward. They visualize Lord Embracing Radiance seated in the gallbladder, exhaling five-colored Qi that coils around the organ in nine layers, then ascends to the Muddy Pellet Palace (upper Dantian) at the crown of the head, forming misty clouds. Upon completion, they click the teeth nine times, swallow saliva nine times, and recite invocations praising Lord Embracing Radiance while praying for physical vitality and Daoist transcendence. This practice is repeated during the midnight hour when vital energy flourishes.

The Ninth Authentic Method is performed during the si hour (9-11 AM) on the twenty-eighth day of the eleventh lunar month, one's birthdate, or on Bingzi days. Here, the Five Spirits merge into "Imperial Lord Changshang Huangjun" (styled "Primordial Ancestor of Prior Numinousness"), dwelling in the Purple Chamber (upper Dantian) of the Muddy Pellet Palace at the crown. This deity, considered the ancestor of spirit-lords, helps resolve energy blockages within the body. The practitioner bathes, burns incense, then sits in meditation visualizing Lord Changshang exhaling purple Qi that sequentially encircles the head, both eyes, tongue, and teeth in nine layers each. Like its counterpart, this method emphasizes harmonizing Jing (essence) and Qi through deity visualization during auspicious temporal nodes.

This scripture expounds the methods and states of cultivating the "Way of the Nine Authenticities." During practice, one must perform thirty-six cycles of breath guidance ("circulating Qi") to fill the entire body, inside and out, with radiant energy, as if the sun were shining within. Upon completion, the practitioner should tap their teeth thirty-six times, swallow saliva thirty-six times, and recite an invocation.

The invocation describes the divine forms of the inner deities: Sovereign Changzu and other divine lords reside in the Muddy Pellet Palace (upper Dantian) of the head, where the nine soul-energies (Hunqi) transform endlessly, ultimately manifesting the inner sovereign. Deities of the Five Directions attend to them, while seven types of true Qi encircle them. Clad in resplendent robes and wielding sacred implements, they wear the sun and moon upon their heads and exhale purple mist from their mouths. Through this practice, one consolidates the spirit (Shen), stabilizes primordial Qi, and ultimately ascends to the ranks of immortal officials.

Mastering the complete Way of the Nine Authenticities requires a year of cyclical cultivation. Success brings clarity to the mind, strength to the five viscera, and unobstructed flow through the blood vessels. If one has not yet attained immortality, they may temporarily conceal their form and enter the Great Yin (the underworld) to continue cultivation. Those who pass the scrutiny of the Three Officials (Heaven, Earth, and Water) without violating precepts will find the Qi of the Nine Authenticities summoning their ethereal souls (Hun and Po), the Great Unity (Taiyi) deity guarding their physical form, and the Three Primordial Qi (Sanyuan) protecting their true essence, rendering their bones and flesh incorruptible and their organs imperishable. This leads to mastery over life and death, allowing free passage through the void.

Practitioners must maintain purity to resonate with the Qi of the Nine Authenticities. When the Three Primordial essences (Jing, Qi, Shen) are fully replenished, the Great Unity deity will aid in returning to the primordial origin. The scripture extols this as an exceedingly profound and subtle method.

Those who consistently cultivate the Way of the Nine Authenticities will receive reverence from a hundred deities and obedience from ten thousand spirits. After twenty-four years of practice in the Great Yin, they may awaken to rebirth as if from a dream, finding themselves outside their coffin atop a mountain peak—a wondrous state unique to this path. Practitioners must guard their speech and conduct, avoiding discussions of life and death and abstaining from licentiousness. They must cherish their primordial Qi, nurture their spirit, breathe with subtlety and depth, and move effortlessly through the void. This is the supreme realm where the Sovereign Lord and Mysterious Mother (the Primordial Feminine) dwell.

This scripture primarily elucidates methods and taboos for cultivating the "Nine Authenticities" (jiuzhen, nine types of genuine Qi), along with related talismanic practices.

Practitioners must use cinnabar to inscribe specific talismans for ingestion during auspicious times, particularly on the eight major solar terms (bajieri). The Great Ultimate Perfected Being (Taiji zhenren, a high-ranking Daoist immortal) advises adepts to frequently recite these scriptures silently. At dawn and midnight on each new moon and full moon, chanting them three times harmonizes the nine ethereal souls (jiuhun, nine spiritual energies of the human body), revitalizes the Qi mechanism of the Imperial Chamber (shangdantian, upper Dantian), rectifies the spirit, dispels malign influences, and ensures unobstructed passage through all bodily orifices.

The text emphasizes that this is part of the "Dragon Texts of the Three Heavens" (santian longshu, a key Shangqing scripture) and must not be carelessly disclosed. It describes the Supreme Thearch (Tai shang dijun, a high deity) residing in the Divine Court (shenting, the brain's divine chamber), treating the body as his abode, seated atop the Mysterious Elixir of the Great Ultimate (taiji xuandan, inner alchemical essence), surrounded by protective deities. During practice, one must visualize the inner landscape: a chariot formed by the Three Pure Qi (sansu zhi qi, three yang energies), with the Primordial Father (yuanfu, yang spirit) steering a vermilion-feathered flying chariot, flanked by divine birds like crimson phoenixes and spiritual ravens.

The adept should envision a one-inch-square Elixir Platform (dantai, Dantian) within the body, illuminated by fiery radiance, imagining themselves enthroned in the Palace of the Great Subtlety Star (Taiwei xinggong), holding the Purple Register (zilu, celestial registry), immersed in the Numinous Abyss's Pure Pool (lingyuan suchi, the gathering place of bodily fluids), encircled by nine swirling Qi. Within the body also dwells an ineffable Great Spirit—the Father Spirit commands primordial Qi, while the Mother Spirit upholds the Mysterious Axis (xuanzhou, the foundation of life), crowned with solar essence, girded with a tiger tally, and emitting dragon-light from the eyes.

Regular visualization of these Nine True Spirits (jiuzhen), nurtured by the Celestial Thearch and positioned north of the Bright Hall (mingtang) within the Purple Chamber (zifang, upper Dantian), ensures the nourishment of vital essence, protection of the Mysterious Valley (xuangu, key acupoints), passage through the Gate of Life (mingmen), and free movement through bodily orifices. Upon reaching a certain stage of cultivation, one may enter the Central Palace (zhonggong, middle Dantian), ascend to commune with the Great Origin (Taiyuan, highest celestial realm), harmonize the Qi of the four seasons, clarify the Nine Stars (jiuxing, nine bodily apertures), and fortify the radiant solidity of the five viscera.

The scripture concludes with a stern warning: unauthorized disclosure of this Nine Authenticities method invites calamity and punishment from the Three Officials (sanguan, Heaven-Earth-Water). Transmission is permitted only to genuine candidates of immortality. The secret verses of the Central Yellow Elder Lord (Zhongyang Huanglaojun, a major Daoist deity) state that with a tranquil heart and an empty chamber, sincere practice will reveal visions such as the Qi of the Cinnabar Radiance (danjing zhi qi) and the Three Pure Flying Clouds (sansu feiyun). Ultimately, one may ride the eight vermilion chariots and purple-jade wheels of the immortals, ascending to meet the deities of the Shangqing pantheon.

This scripture records four unique cultivation methods, all involving the observation of seasonal cloud formations to attain immortality. Each method corresponds to a specific season, direction, and celestial being.

The first method is practiced at dawn during the Beginning of Spring (on jia or yi days in the first lunar month), facing north. If one sees clouds interwoven with purple, green, and white hues, this signifies the Three Primordial Ladies of the Great Supreme (Taishang Sanyuan Jun) traveling in their eight-wheeled chariot. The practitioner should kneel reverently, silently reciting prayers to express lifelong devotion to Daoist cultivation and request permission to serve the deities. Witnessing this celestial chariot three times enables direct ascension to immortality without further arduous practices.

The second method occurs during the Spring Equinox in the yin-mao hours (3-7 AM), observing the northeast. The appearance of black, blue, and yellow clouds indicates the Celestial Emperor of the Great Subtlety (Taiwei Tiandi Jun) traveling in his eight-scene chariot to audience with the Jade Emperor. Following similar worship protocols, witnessing this phenomenon four times will summon a dragon-drawn carriage with feathered canopy for celestial ascent.

The third method is performed at dawn during the Beginning of Summer (on wu-chen or ji-si days in the first jiazi decade), facing northwest. Purple, blue, and yellow clouds reveal the Supreme Perfected Lord of the Supreme Ultimate (Taiji Shangzhen Jun) and Perfected Beings from the Three Primordial Palaces journeying to the Purple Tenuity Palace in dark-green chariots. Five sightings guarantee immortality.

The fourth method occurs at dawn during the Summer Solstice (on wu-yin or ji-mao days in the jia-xu decade), facing southeast. Red, white, and blue clouds signal the inspection tour of the Great Emperor of Fusang (Eastern Solar Deity). Though the text's subsequent details are incomplete, we may infer similar practice requirements.

These "secret transmissions" emphasize that only predestined individuals may receive them. Each auspicious cloud sighting requires devout mental states and specific silent incantations. Fulfilling the required number of encounters grants ascension opportunities. These methods embody the Daoist cosmological principle of heaven-human resonance, establishing sacred connections by aligning with precise spatiotemporal nodes.

This scripture describes a cultivation method involving the observation of specific auspicious clouds (the Three Pure Clouds) during seasonal nodes and performing ritual veneration.

At the beginning of autumn (Liqiu), if one sees white, red, and purple clouds in the western sky, this signifies the Supreme Lord of Great Purity, the White Emperor (one of the Five Directional Thearchs), riding a jade carriage to pay homage to the Mysterious Sovereign of Supreme Truth. The practitioner should recite prayers and perform veneration as previously instructed. Witnessing this auspicious sign five times enables daylight ascension to immortality.

During the autumn equinox (Qiufen), observing white, red, and yellow clouds in the southern sky indicates the Supreme Lord of the Southern Pole, the Red Emperor (Southern Thearch), traveling in a jasper-green chariot to visit the Terrace of Langfeng to pay respects to the Lady of the Nine Numinous. Seeing this celestial phenomenon four times and performing the proper rites also leads to daylight ascension.

At the beginning of winter (Lidong), spotting green, purple, and azure clouds in the southwest signifies the Supreme Purity Perfected Lord, the Imperial Ancestor (a revered Daoist deity), riding a vermilion carriage to attend an audience with the Jade Emperor of the Nine Heavens. Witnessing this four times ensures that the Lord of Purple Dawn and Great Unity (Zi Chen Taiyi Jun) will descend in a phoenix-drawn chariot to escort the practitioner to celestial realms.

On the winter solstice (Dongzhi), the appearance of crimson, jade-green, and yellow clouds in the east foretells the Jade Consort of the Grand Void (a high-ranking female immortal) and the Supreme Perfected of the Great Void traveling in a jade carriage to the Grand Imperial Palace. Observing this three times while performing the prescribed prayers prompts the Jade Emperor to dispatch the Director of Central Yellow Destiny (a deity overseeing life registers) in a dragon chariot to guide the practitioner to ascension in broad daylight.

These celestial observation methods exemplify Daoist cultivation practices that involve contemplating auspicious clouds and visualizing divine beings during specific seasonal transitions. Through sincere veneration and resonance with celestial deities, practitioners may attain the opportunity for divine ascension.

This scripture elucidates the Daoist cultivation methods of cunsi (visualization meditation) and related taboos.

After completing the practice of the Eight Secret Methods, when specific signs manifest, one should maintain reverential awe by knocking the head and lightly slapping the face four times, then kneel and recite the self-declaration as previously instructed. Before cultivation, bathe and burn incense while awaiting the proper timing, then focus the spirit (shen) and engage in visualization for about the duration of a meal. Within the chamber, one will perceive three-colored cloud-energies (san su yun), layered and interwoven—for instance, during the solar term of Lichun (Beginning of Spring), the sanyuan san su yun appears: purple above, green in the middle, and white below. Notably, witnessing these clouds on a Jiazi day (first day of the sixty-day cycle) during the first ten days of the lunar month yields the most potent effects. If seen at other times, one should still bow and offer prayers, as the efficacy will be threefold compared to ordinary days.

Those who cultivate the Nine Authentic Eightfold Path Secret Method will receive protection from celestial beings (tianren), with the True Sovereign (zhenhuang, a high-ranking divinity) guarding their skeletal destiny. Those without predestined affinity for immortality will never encounter these scriptures, as the underworld prevents it. Those who do perceive them are fated to attain transcendence.

During practice, take care that outsiders do not touch your shoes, headgear, or robes. These garments must remain pristine and undefiled; violating this taboo disrupts the cultivation process.

The subsequent section details the Tai Su Shang Qing Zhi Di Jun Wu Shen Qi Fa (Method of the Five Divine Qi of the Supreme Clarity Sovereign Lord of Great Simplicity): At the hour of the rooster’s crow on Wuji days, close the eyes and visualize azure qi from the east, surging like a drawn bowstring from the direction of the sun, filling the niwan palace (upper dantian) atop the head. Next, two streams of blue smoke emerge from the eyes, gradually transforming into two azure-clad youths. The youth from the left eye is named Di Jun Fei Ling (Sovereign Lord Soaring Numen), while the one from the right eye is called Tai Yi Chen Ying (Great Unity Dawn Infant). They will attend the cultivator on either side. Once the visualization is clear, tap the teeth nine times, swallow saliva nine times, and silently recite an invocation beseeching the Azure Thearch Lord (Qing Di Jun) for protection, enabling the practitioner to behold the Tai Su Zi Qing (Great Simplicity Purple Clarity) realm. Memorizing these youths’ names wards off all calamities. These youths are....

This scripture elucidates the method of attaining longevity and ascension through refining the hun (ethereal soul) and po (corporeal soul). The hun of Mysterious Mother (symbolizing yin energy) and the shen (spirit) of Mysterious Father (symbolizing yang energy) undergo transformation through the power of the Supreme Emperor Taiyi (the highest deity in Daoism). Through this cultivation practice, one can maintain the proper alignment of their hun and po, thereby enabling the physical form to endure indefinitely.

The text states that if one diligently practices this method for eighteen years, they may achieve daylight ascension as an immortal. During cultivation, the practitioner should visualize two child attendants (protective deities in meditation) emerging from their eyes, exhaling azure qi (the primordial energy in Daoist cosmology). These two attendants should stand on the left and right sides respectively, enveloping the practitioner's entire body with this azure qi to allow the energy to circulate both internally and externally.

This practice belongs to the visualization techniques of the Shangqing (Highest Clarity) tradition, a major Daoist school, which cultivates body and mind through visualizing specific divine forms and guiding primordial energies. In Daoism, the color azure often represents vitality and the qi of the East, while the child attendant imagery symbolizes the pure, untainted primordial state.

This scripture records two exceptionally precious cultivation methods in Daoism — the "Supreme Yu Yi Scarlet Radiance Jade Text for Racing with the Sun" and the "Supreme Jie Lin Yellow Radiance Jade Chapter for Racing with the Moon." These two classics are secret methods transmitted by the Supreme Jade Dawn (one of Daoism's highest deities), specifically teaching practitioners how to commune with the sun and moon to attain transcendent powers.

The prerequisites for studying these classics are extremely stringent. Only those registered in the immortal records (Jin'ge Yuming, the Golden Tower Jade Register) or practitioners recorded by the Emperor of Eastern Florescence (the deity overseeing immortal registries) are qualified to receive these teachings. Before cultivation, one must observe purification fasts for one hundred days, severing all worldly connections. Those who persist in long-term practice may ultimately gain the protection of thirty jade youths and maidens.

The scripture emphasizes that these two methods represent the Supreme Jade Emperor's highest secrets, preserved in the Dan Yao Terrace (abode of immortals) atop the Nine Heavens. Only those born with immortal bones (Fei Xuan Celestial Immortal Bone Register) and genuine devotion to the Dao may behold them. Those who casually discuss or profane the scripture's contents will face severe punishment from the Three Officials (Heavenly, Earthly, and Water Officials), with no forgiveness from heaven or earth. Transmission rules are exceptionally strict: for the first three hundred years, only one person may receive it; after another seven hundred years, one more person may be taught — unless deities specifically authorize exceptions. Transmission must follow Xuanmen (Mystic Gate) liturgy, with the master personally instructing the disciple.

The scripture also reveals mysteries about human hun (ethereal soul) and po (corporeal soul): residual Qi from the seven po (seven yin spirits of the body) transforms into dragon-tiger guardians protecting the lower body's vital points, while residual Shen from the three hun (three yang spirits) becomes five-colored auspicious clouds encircling the crown. Violating taboos leads to mental restlessness and soul dispersion. Thus practitioners must特别注意: shoes must never touch soil (avoiding turbid Qi), and clothing must remain immaculate (preventing defiled energy contamination).

Thirty-four jade youths and maidens guard the scripture, recording practitioners' merits and faults while warding off malevolent influences. Study requires incense burning in a dedicated meditation chamber, while transmission demands fasting and ritual purification. The scripture's Nine Authentic cultivation essentials and twenty-four body deities' names (internal guardian spirits) constitute celestial mystical incantations requiring sincere recitation.

This passage details the strict rituals and taboos surrounding the transmission of the Jiuzhen Zhongjing (Central Scripture of the Nine Perfected). Before transmission, both master and disciple must observe twenty-four days of purification (zhaijie). Additionally, they must each maintain one day of purification before and after the scripture's handover. Upon completing his transcription, the disciple must cut a lock of hair, bind it, and present it to the master as a pledge (in modern practice, this may be substituted with nine zhang of white silk—the white color symbolizing the qi of the Grand Simplicity, while the length corresponds to the number of the Nine Perfected). Strict prohibitions forbid divulging the scripture's contents; violators will cause seven generations of ancestors to suffer punishment in hell, while sincere practitioners may achieve daylight ascension.

The text describes the cultivation practices of high deities like the Shangqing Purple Essence Lord in the Nine Heavens: they engage in inner contemplation (neiguan) within the "chamber of the cavern," rest amid the qi of the Nine Heavens, and attain spiritual liberation by refining the five spirits (wushen) and restraining the hun and po souls. The poetry chanted by the Supreme Lord of the Great Dao reveals the cultivation method through which the Three Purple Essence Sovereigns guide the five spirits. Here, "Great Chronicle" (Taili) refers to the Qisheng Xuanji (Mysterious Record of Seven Sages), while "Spiritual Statutes" (Lingce) denotes the liturgical codes from the Yuhuang Jing (Scripture of the Jade Emperor).

The scripture emphasizes rigorous selection of recipients—any careless transmission constitutes a leakage of celestial secrets. Those who break their vows will become lowly ghosts after death, with seven generations of ancestors enduring punishments of wind and fire. Unless encountering truly destined companions, practitioners must strictly guard these secrets.

Finally, the text mentions the scripture's storage locations: the Western Mysterious Mountain's cavern terrace preserves it inscribed in golden characters on jade slips; an incomplete version exists at Mount Wangwu's Pure Void Heaven. Only the high platform of the Great Mysterious Palace and the golden pillars and jade walls of Penglai's northern chamber contain complete versions. Even ordinary celestial officials remain unaware of this scripture's existence. The stone chamber gate pivot of Mount Emei's northern cavern bears twenty-character instructions (on absorbing solar and lunar essences), yet lesser immortals cannot decipher them. The text clarifies that attainment of the Dao depends not on innate capacity but on access to these precious scriptures—for these are secret oral transmissions of the Mysterious Gate of True Immortals, entirely absent from human records.

This scripture primarily elucidates the essential secrets practitioners must master to attain the Shangqing (Highest Clarity) realm—the supreme state of Daoist cultivation—along with the sacred names and distinctive attire of the Five Directional Emperors and their consorts residing within the sun and moon.

To reach the Shangqing realm, practitioners must master the "Yu Yi Jie Lin" techniques (methods for solar and lunar cultivation), ride the Eight Scenes Jade Chariot (a celestial vehicle of high-ranking immortals) to traverse the Nine Heavens, and journey to the Palace of Great Simplicity (a key Daoist paradise) to pay homage to the Great Unity Emperor. Without cultivating these supreme methods, one cannot behold the Three Primal Sovereigns (the celestial officials governing heaven, earth, and water).

The text meticulously records the Five Emperors within the sun: the Green Emperor, Red Emperor, White Emperor, Black Emperor, and Yellow Emperor. Each possesses specific sacred names, epithets, and sartorial attributes. For instance, the Green Emperor is named Yuán Cháng Wú, styled Zhào Lóng Tāo, clad in a cyan jade brocade cape and crowned with the Emerald Lotus Morning-Supporting Coronet. When practicing the "Path of Solar Ascent" (a method of sun-worship cultivation), one must silently recite these emperors' names while visualizing their adorned forms encircling oneself.

Equally vital are the Five Lunar Consorts, each with their own sacred names and regalia. The Green Emperor's consort, for example, is named É Yǐn Zhū, styled Fēn Yàn Yīng, robed in a blue-jade brocade cape and a feathered skirt embroidered with emerald phoenix-dragon motifs. Knowledge of these lunar consorts' names grants lifelong protection from calamities.

These sacred names of the solar and lunar emperors and their consorts are secretly preserved by Lord Lao (the deified Laozi) in the Palace of Great Simplicity. Only those who comprehend these mysteries may achieve immortalhood. The scripture emphasizes that practitioners must cultivate both solar and lunar methods (Yu Yi Jie Lin) in unison to truly attain the fruition of a Shangqing transcendent.

This scripture records the specific methods of Daoist practice known as the "Path of Ascending to the Moon," focusing on cultivating oneself through visualization (meditation) of the deities of the sun and moon.

The text describes five Imperial Consorts residing on the moon, with names such as Qingrongjin (styled Jiong Dingrong), among others. They wear yellow cloud-patterned brocade shawls and flying floral skirts embroidered with dragon motifs, their hair arranged in triangular topknots with long tresses cascading to their waists. Practitioners must silently memorize their names and attire, visualizing them encircling themselves during meditation.

Within the sun dwell the soul-essences (Hun-Jing) of five Imperial Lords, one of whom is named Zhujing Chitong. The scripture states that knowing the names of these solar spirits (Ri-Hun) grants lifelong freedom from illness and protection from calamities. These celestial names are recorded in the Purple Void Jade Palace (a Daoist celestial realm).

The cultivation method involves:

Facing the direction of the rising sun and moon in a quiet chamber, silently reciting the names of the Five Emperors and their consorts while burning incense at midnight, inwardly praying: "May I unite with the Divine Radiance of the Imperial Lords and the Great One as one." Persisting in this practice for twenty-four years enables daylight ascension.

The detailed procedure includes closing the eyes, swallowing Qi ten times, visualizing the ingestion of sunlight, silently reciting the names of the Five Solar Emperors and lunar spirits three times, followed by the prayer: "May I ride the radiant clouds with the True Lords of the Five Emperors and the spiritual essence of the lunar soul to ascend to the Palace of the Sun."

Next, practitioners must sequentially visualize the descent of the Five Emperors from the sunlight: the Green Emperor (Qingdi) to the left, the Red Emperor (Chidi) to the right, the White Emperor (Baidi) behind, the Black Emperor (Heidi) to the upper left, and the Yellow Emperor (Huangdi) to the upper right. The ritual concludes with tapping the teeth five times.

The scripture emphasizes the necessity of maintaining purity during practice, cutting off worldly distractions. If complete seclusion is unattainable, one must at least be able to witness the first light of the rising sun and moon.

This passage describes two esoteric practices of "Yu Yi Jie Lin" (racing toward the sun and moon) from the Shangqing (Highest Clarity) tradition of Daoism. The cultivation involves specific breathing techniques, saliva swallowing, and incantation rituals to commune with the essence of the sun and moon.

For the solar practice, one begins by swallowing saliva nine times while silently reciting an incantation: invoking the crimson alchemical furnace to illuminate the dawn, with the radiant light of the Five Directional Celestial Emperors (Daoist directional deities) shining upon all things. Through visualization, the practitioner imagines riding a vermilion cloud chariot with Taiyi (the Supreme One) and Wuying (a stellar lord), driving nine crimson dragons toward the solar palace to merge spirits with the Celestial Emperor, attaining longevity equal to heaven and earth. This is followed by teeth-tapping three times and three more saliva swallows while silently chanting the lunar soul incantation, envisioning arrival at the eastern immortal realm of Changqiu to receive divine talismans and partake of celestial nourishment.

The lunar practice should be performed during new moons or in meditation chambers. After holding the breath for nine cycles, one swallows imagined moonlight nine times while silently invoking the names of the Five Lunar Consorts (the moon palace goddesses). The practitioner visualizes the Green Emperor's Consort (eastern lunar deity) descending from moonlight, followed by the gradual appearance of the other four lunar goddesses. Nine teeth-tappings precede the recitation of a hymn praising the moon's essence, depicting scenes of the yellow lunar essence radiating brilliance, the seven luminaries (sun, moon and five planets) suspended high, purple auras swirling, and the Five Consorts riding clouds adorned with jade pendants.

Both methods emphasize the integration of spirit with solar and lunar essences through visualization (cunxiang), breath regulation (fuqi), teeth-tapping, and saliva swallowing, ultimately achieving luminous ascension to immortal realms. The text particularly notes that persistent practice will eventually produce the miraculous experience of "riding radiance to race toward the sun."

This scripture records two important cultivation methods from the Shangqing (Highest Clarity) tradition of Daoism, also known as the Maoshan school: the Path of Moonbound Flight (结璘之道) and the method for refining the Divine Elixir.

The lunar flight cultivation section describes a practice of ascending to the Moon Palace through specific rituals and visualization (存想). Practitioners must tap their teeth nine times, swallow saliva seven times while silently reciting incantations, and visualize themselves arriving at celestial realms like the Six Summits Gate and the Jade Palace of Harmonious Dawn. They then imagine riding a chariot of flowing bells and flying clouds drawn by ten yellow dragons, accompanied by the Five Imperial Consorts (female immortals) on their journey to the Moon Palace. Throughout this process, they must swallow saliva thirty times while maintaining closed-eye concentration. With persistent practice, physical transformations become visible after three years, and genuine ascension to the sun and moon can be achieved within five years. This practice, called the "Path of Moonbound Flight," ultimately leads to becoming a Shangqing Zhenren (Highest Clarity Perfected Being).

The second part details the refinement method for the "Eight Radiances, Four Nectars, Purple Sap, and Five Pearls Crimson Life Divine Elixir." Also known as the "Three Flowers Flying Net Elixir Scripture," this method was compiled and annotated by Zhang Daoling (one of Daoism's founding figures). The text explains that the Supreme Zhenren (highest immortals) can freely roam the celestial realms and wander freely in the Highest Clarity precisely because they've ingested this elixir made from four celestial nectars and five precious pearls. After consumption, practitioners can "divide their spirit and transform appearances" — manifesting multiple forms and shifting between visions to attain perfect freedom. The scripture emphasizes that the key to Daoist longevity cultivation lies in "profound insight" (玄览) and "refined subtlety" (精微), requiring practitioners to maintain serene detachment, settle their vital Qi (真气) peacefully in the Purple Chamber (Dantian), and clarify the Five Spirits (五脏之神) associated with the internal organs.

These cultivation methods exemplify the Shangqing tradition's characteristic emphasis on visualization and elixir ingestion, demonstrating their belief that through both internal and external cultivation, one can achieve ascension and immortality.

This scripture describes two distinct aspects of cultivation practice. The first half depicts the wondrous phenomena experienced when reaching the highest state of cultivation: the practitioner's spirit merges with the moonlight of Taiwei Heaven (one of Daoism's highest celestial realms) and resonates with solar radiance, while the dawn light of the Nine Heavens illuminates their awakened spirituality. At this stage, one can freely absorb the essence of heaven and earth to soar through the skies, with internal Qi circulating like the Dragon Essence (Longhua) flowing through the Fusang (mythical sacred tree), moving effortlessly between celestial and earthly realms. Those who attain this state can transform matter at will, remain unharmed by water or weapons, and open or seal any passage as desired, manifesting infinite transformations.

The latter section meticulously records the formula for the "Supreme Eight Luminaries Four-Pistil Purple Nectar Five-Pearl Crimson Life Divine Elixir," listing eighteen rare ingredients with precise selection criteria:

1. Seven jin of Crimson Mound Cinnabar Child: highest grade cinnabar (mercury sulfide)

2. Four jin of Red Mountain Solar Essence: vividly colored realgar

3. Three jin of Dark Terrace Lunar Radiance: orpiment without any bluish tint

4. Five jin of Green-Waisted Jade Maiden: azurite (mineral pigment)

5. Three jin of Numinous Blossom Heavy Nectar: high-quality frankincense

6. One jin of Northern Emperor's Dark Pearl: saltpeter (potassium nitrate)

7. Five liang of Purple Mound Veined Stone: premium quartz

8. Seven liang of Eastern Mulberry Youth: costus root

9. Eight liang of White Silk Flying Dragon: white quartz

10. Seven liang of Bright Jade Divine Pearl: amber that attracts mustard seeds

11. Five liang of Five Essences Golden Ram: actinolite

12. Five liang of Dual Blossoms Flying Splendor: luminous white mica

13. Nine liang of Flowing Cinnabar White Cream: ceruse (white lead)

14. Six liang of Pavilion Radiance Solitary Growth: pungent clove

15. Five liang of Azure Mound Veined Stone: green-black mineral pigment

16. Five liang of Reverse Movement Spirit Bone: rock salt

17. Four liang of White Tiger's Shed Teeth: golden tooth stone

18. Three liang of Nine Numinosities Yellow Youth: sulfur

Each ingredient bears specific Daoist nomenclature and stringent quality requirements, reflecting the alchemical tradition's exacting standards for materials. Most components are mineral-based, characteristic of Waidan (external alchemy) ingredients. When compounded through precise measurements and specialized refinement methods, they yield the "Divine Elixir" said to confer immortality upon ingestion.

The nineteenth medicinal ingredient, "Lu Xu Yi Sheng" (Land Void Abandoned Life), requires five liang. The key is to select naturally formed tongue-shaped attachments on fossilized bones of ancient large mammals (known as "dragon bones" in Chinese medicine), as these yield the highest quality.

The twentieth ingredient, "Wei Wen Zhong Wang" (Majestic Patterned King), requires six liang. The technique involves using crushed dried flowers of Japanese knotweed (Polygonum cuspidatum) that have been shade-dried. During the drying process, they must be wrapped in fine silk bags to preserve medicinal properties and prevent dust contamination. An alternative method suggests using tiger skull bones as a substitute.

The twenty-first ingredient, "Chen Ming He Jing" (Sinking Brightness United Radiance), requires four liang. The secret lies in selecting pearls from clam shells that have naturally formed holes—those with surface indentations may also be used, but they must be freshly harvested.

The twenty-second ingredient, "Zhang Yang Yu Xuan" (Manifest Yang Feather Mystery), requires four liang, prepared using processed aconite root (Aconitum coreanum). The twenty-third, "Lü Fu Shi Mu" (Green Subdued Stone Mother), requires five liang of magnetite that can attract needles. The twenty-fourth, "Zhong Shan Ying Zhi" (Central Mountain Abundant Fat), requires seven liang of the yellow, finely textured core portion of limonite (a mineral medicine known as "Taiyi surplus grain").

These twenty-four ingredients correspond to the qi (vital energy) of twenty-four divine spirits and must be combined with quintessential energies condensed from the light of the Nine Heavenly Layers and the yin qi of the Nine Nether Regions, along with the radiance of the sun and moon.

When grinding the ingredients, begin with cinnabar. Each medicinal substance must be separately pounded four thousand times using only the purest and freshest materials. The person performing the grinding must be gentle, meticulous, and taciturn, having observed thirty days of purification rituals beforehand. The work must be conducted in a quiet chamber with clean clothing, daily bathing, and incense burning during the process. The three or four participants involved in compounding the medicine must share harmonious intentions, maintain silent concentration, and strictly observe all purification taboos.

After all ingredients are properly ground, they should be layered in the cauldron in sequence: first cinnabar, followed by realgar, orpiment, azurite, frankincense, and finally the limonite placed on top. Each layer should be gently compacted with willow twigs. Then pour five jin of mercury to cover all ingredients.

Next, slowly cover with an earthenware lid, sealing the edges with yellow lead oxide clay. Apply an outer layer of oyster shell powder mixed with mud to a thickness of one cun (about 3 cm), allowing it to dry in shade for ten days before repairing any cracks. Finally, coat the entire cauldron with oyster shell clay until the outer wall reaches a thickness of six fen (about 2 cm).

Prior to actual operation, one must first prepare "Liu Yi Ni" (Six-One Clay)—a sealing compound made from six materials including East Sea oyster shells, rock salt, and yellow lead oxide—for both internal and external sealing purposes.

This scripture meticulously documents the methods for preparing "Six-One Clay" and constructing alchemical furnaces, representing standard procedures in Daoist Waidan (external alchemy) practice.

To prepare Six-One Clay, six ingredients are required: mineral-based medicinal stones, earthworms, mole crickets, and yellow soil, among others. These materials should be mixed in equal proportions, pounded into fine powder, and sifted through fine silk. Then add fermented bitter wine (vinegar) that has been aged for one hundred days—it must be sufficiently sour and concentrated. After mixing, continue pounding thirty thousand times to complete the Six-One Clay. Apply this clay thinly to coat both the interior and exterior of two earthen crucibles (alchemical vessels), then sun-dry them. Repeat this coating process multiple times until achieving a uniform thickness of two and a half inches throughout.

If Rong salt (a specific mineral salt) proves unavailable, it can be substituted with Hedong coarse salt or Donghai fine salt. The specific method involves steeping two dou of fine salt in one hu of bitter wine, then filtering out the residue to blend with the Six-One Clay.

The alchemical furnace must be constructed in a secluded location. First build a furnace chamber four zhang in length, with its entrance facing south, an access point at the eastern end, and gauze windows on the southern side. At the chamber's center, construct a square furnace platform with openings on all four sides. Place a large iron cauldron on a four-legged stand at the platform's center, carefully adjusting its height for stability. Securely position the medicine-filled earthen crucible atop the iron cauldron.

During the alchemical process, use gentle fire: begin with flames one chi below the crucible base for eighteen days; then adjust to five cun below for nine days; followed by three cun for seven days; then one cun for five days; finally maintain direct contact with the crucible base for twenty-seven days. Subsequently, apply heat to the crucible's midsection for thirty days, concluding with flames two cun below the upper section for twenty-four days. The complete refining cycle requires one hundred twenty days.

After completion, let the elixir settle undisturbed for seven days before carefully opening for inspection. One will observe "the splendor of Eight Scenes and Four Stamens" (sublimated crystalline formations) adhering to the upper crucible's interior, which should be gently brushed down using white rooster feathers from three-year-old birds. These crystals display iridescent hues resembling colored clouds, emitting violet radiance with fifty-eight transformational manifestations beyond verbal description—hence named the "Eight Scenes Four Stamens Five Pearls Crimson Life Divine Elixir."

Final instructions specify the elixir's consumption: during early morning on the first day of either the second or eighth lunar month, face the direction of Jupiter (Tai Sui), perform two ceremonial prostrations, and ingest with east-flowing stream water.

This scripture describes the miraculous effects and specific preparation methods of several Daoist alchemical elixirs and ingestion techniques.

Ingesting one liang of a certain elixir will cause the radiance of the Nine Dawns (the divine light of the Nine Heavens in Daoism) to appear above one's head, while the face will shine with jade-like brilliance capable of illuminating heaven and earth. Holding one's breath can instantly summon the Three Pure Clouds (auspicious clouds in azure, white, and purple), while spitting on the ground transforms into sunlight and moonlight. A long whistle to the left makes immortals bow in reverence, while whistling to the right aligns the Eight Scenes (eight Daoist celestial vistas) with the True Dao—thus enabling ascension to the Purple Void Heaven and free passage into the Jade Pure Heaven (one of the Three Pure Realms), resting in the Dawn Chambers (celestial palaces). If the elixir's potency remains, it can be resealed with clay as before and refined for another sixty days—success is guaranteed. After cooling for seven days, open it to find its effects unchanged.

The method for preparing Mayu (a celestial elixir): Combine five hu of clear water with one hu of Mayu, adding two jin each of Kongting, Wusha, scallions, and Chinese chives. Boil until reduced to one hu. When making Purple Stamen Mayu, light the fire in a quiet place and cover the bronze vessel with a wooden lid to prevent the medicinal Qi from dissipating. Consuming Mayu alone can prolong life.

Another immortal elixir called Four Stamen Purple Sap: Take one hu of refined Mayu and add three liang of Four Stamen Purple Blossoms, then simmer in a bronze vessel over gentle heat for three days. Ingesting one ge daily grants longevity equal to heaven and earth, the ability to manifest ten thousand clones, and unimpeded flight at will.

Applying Four Stamen Purple Mayu to the palms and fingernails allows one to see objects ten thousand li away when gazing carefully into a mirror. Whatever one wishes to see becomes visible, including foreknowledge of future events and insight into the profound celestial mechanisms governing life, death, prosperity, and decline.

This elixir has eight names: Eight Scenes Elixir, Four Stamen Purple Blossom, Supreme Purple Jade Mayu, Five Pearl Blossom Elixir, Crimson Dawn Blossom, Three Blossoms Supreme Elixir, Supreme Flying Guideline, and Nine Dawns Supreme Elixir.

When refining the Eight Scenes Divine Elixir, do not open the vessel when the prescribed firing days are complete—continue refining as at the beginning. After completing the firing process and cooling for seven days, opening reveals the medicinal Qi condensed into five luminous moon pearls adhering to the inner lid. Wrap them in crimson silk and ingest with clear water to produce crimson clouds that elevate one to the Upper Pure Heaven. Wearing these five precious pearls makes their radiance equal to sun and moon, illuminating all under heaven.

This scripture details the methods and efficacy of refining the Shangqing (Highest Clarity) sect's elixir known as "Five-Pearl Crimson Life Elixir."

The text first explains fire regulation during alchemical refinement: After initial completion, the vessel must not be opened immediately. Instead, double the firing duration each subsequent cycle—if the first firing lasted one day, the second requires two days, the third four days, and so forth in geometric progression.

Next comes the meticulous preparation of "tiger staff flower" ingredients: Take one jin of equestrian xiongqiong (a medicinal herb), pound it into powder, and mix with six liang of tiger staff flowers to form cakes for shade-drying. After desiccation, grind again and measure precisely six liang for use, discarding surplus into flowing water. Flowers up to three years old remain viable—freshness isn't mandatory but quality is essential. During drying, store in silk bags to prevent dust contamination.

Processing methods for xunlu incense (a resinous spice): Select漆-black colored raw material. Since it often carries impurities, wash thoroughly with hot water to remove debris, using only the lustrous, residue-free portions.

Metallurgical procedures: Melt ten jin of tin in an iron cauldron for half a day, then add one zhu of "four-stamen purple blossom" (a celestial herb) while stirring. This swiftly yields "drooping purple gold." Varying the additive quantity produces different grades of transcendent medicine: two zhu creates "purple-stamen jade," three zhu yields "mystic pear-green radiance jade."

Finally, the scripture describes miraculous effects: Consuming an "eight-radiance pill" the size of a small bean makes the body emit jade light, grants longevity matching the Nine Heavens' stars, and produces fragrance detectable thirty li away. Burning this elixir dispels pestilential qi, repels ghosts and demons, with aromatic effects lasting ten days unabated. Holding a rice-grain-sized pellet enables shape-shifting and invisibility at will—swallowing it terminates these powers. Most astonishingly, it revives those dead less than three days: Administer a soybean-sized pill with water (prying open clenched teeth), while applying another pellet over the heart to recall the wandering hun-po souls.

This scripture describes a marvelous method for refining elixirs and its associated transmission rituals. The text states that when lead and tin are smelted in an iron vessel with two chicken-egg-sized medicinal pellets added and stirred, they quickly transform into gold; adding three pellets produces purple-refined gold (the highest quality gold). Carrying one pellet will cause mountain and sea deities to pay homage; applying it to doorways protects the entire household from illness and repels ghosts; consuming one pellet daily for a hundred days restores youthful complexion, while three years of use reverses aging. Casting a pellet into water summons dragons and fish to appear, while throwing it into fire temporarily dims the flames.

These secret methods originate from precious classics like the Shangqing Taishang Dijun Jiuzhen Zhongjing (Highest Clarity Scripture of the Nine Perfections) and Taishang Yuyi Jielin Zhang (Supreme Luminous Solar-Lunar Chapters), originally inscribed on the spiritual altar of the Eastern Florescence Immortal Palace and never meant for worldly dissemination. Only those with predestined immortal connections from past lives may behold them. Transmission requires purification, meditation, careful selection of recipients, and strict oath-taking. Different texts correspond to distinct pledges: receiving the Jiuyin Jue (Nine Yin Formula) requires a pledge of one bundle of blue silk, the Yuyi Wen (Solar Luminous Text) twenty-four feet of red silk (symbolizing solar vows), the Jielin Zhang (Lunar Binding Chapters) twenty-four feet of green silk (lunar vows), while the Bajing Danjing (Eight Luminaries Elixir Scripture) demands three pairs of golden rings (symbolizing a child's purity).

Oaths must be witnessed by the Nine Heavens' deities, sworn upon the sun and moon. Violators will become demonic underlings, with seven generations of ancestors suffering water-and-fire tortures in hell. The scripture master must use all oath tokens received for relieving poverty and disaster victims—personal profiteering condemns seven generations to eternal hellish suffering. Master and disciple must interact with sincerity; only profound virtue (De) can bridge human and spirit realms while pacifying heart-mind (Shen). Initial reverence followed by negligence, or inconstant virtue, makes longevity impossible to attain.

(Note: The mentioned alchemical practices belong to Daoist Waidan [external alchemy] cultivation. Ancient Daoists believed common metals could be transmuted into gold or longevity elixirs through specific methods. The covenant system reflects Daoism's esoteric transmission tradition, emphasizing the principle of "not transmitting to unworthy recipients.")

This scripture primarily describes an immortal elixir formula called "Taiyi's Nectar of Rosy Cloud Flakes" and its miraculous effects. The text begins by stating that only those who have mastered the essential principles may discuss the fundamentals of Daoist cultivation.

The elixir's main ingredients include: Maoshi (lustrous spring-grown fruits resembling pearls), Jusheng (a spiritual herb harvested at autumn's beginning), Danzao (cloud mushrooms collected during midsummer), and Fuling (hidden embryos gathered at dawn). These medicinal components harmonize the Five Qi (energies of the Five Phases) and nourish the hun and po souls. When properly prepared, they can transform one into a celestial immortal, reverse aging, and prolong life.

Preparation method: Take one hu (an ancient measurement) of spring-harvested Maoshi, selecting only flawless fruits free from insect damage. If not used immediately, store them sealed until the following year. Should the fruits liquefy, filter the liquid for use. Other ingredients include: three dou of roasted and ground black Jusheng, ten jin of powdered Fuling (sifted), five sheng of white honey, one hu of dates (steamed after removing skins and pits), and five dou of clear wine. Combine all materials and simmer over low heat until achieving a syrup-like consistency. Seal and pound three thousand times to form pills the size of egg yolks.

Effects of consumption: In the first year, it sharpens vision and hearing while enhancing memory. The second year brings more pronounced effects. By the third year, it erases scars. The fourth year strengthens the physique. The fifth year enables swift running. The sixth year transforms white hair to black, bestows a rosy infant-like complexion, and makes the body emit jade radiance while becoming immune to disasters. Ultimately, the practitioner may ride clouds to ascend as a Zhenren (the highest Daoist attainment). This medicine supplements prenatal essence, enhances Jing-Qi, and awakens wisdom. Many Daoists achieved ascension through this formula alone, surpassing ordinary prescriptions.

The text also mentions "Taiyi's Mystic Water Cloud Blossom Nectar" without detailing its preparation. These formulas belong to the Shangqing (Highest Clarity) tradition's essential cultivation methods - a Daoist school emphasizing visualization and herbal ingestion for achieving longevity, divine vision, and celestial ascension.

This text records two secret formulas used in Daoist cultivation, detailing the preparation of medicinal recipes with miraculous effects.

The first is the method for making "Cloudy Lush Vermilion Juice": Take three hu (an ancient measurement unit) of lush fruit (a medicinal herb) and seal it in a container for one hundred days until it naturally transforms into liquid. Then add one dou of white honey and simmer over low heat until it boils three times before removing from heat. Consuming five ge (approximately half a liter) will make the body emit fragrance and give the complexion a childlike rosy glow—this is a secret formula transmitted by immortals. If the lush fruit liquid is insufficient, one can substitute with four dou of refined animal fat mixed with one hu of clear water, simmered to yield four dou of medicinal liquid. The fire must be kept low—this constitutes an exceptional secret method.

The second is the "Supreme Unity (Taiyi) Divine Immortal Formula," divided into three parts:

The first part uses four liang of Taiyi Yu's surplus grain (a mineral medicine) as the primary ingredient, combined with one liang each of Chinese angelica, frankincense, ginseng, and clove buds. Preparation involves pounding the primary ingredient one hundred times before adding other herbs to make a powdered formula. This prescription stabilizes the five viscera and six bowels, treats joint pain, nourishes internal organs, and clears stomach heat.

The second part takes four liang of cinnabar as the main component, paired with one liang each of licorice, costus root, dried rehmannia, and garcinia resin. Similarly, the primary ingredient is pounded first before auxiliary herbs are added to form powder. This combination stabilizes the hun (ethereal soul) and po (corporeal soul), nourishes skin, eliminates internal parasites, replenishes marrow and brain blood, and improves eyesight.

The third part uses four liang of poria fungus as the base, matched with one liang each of white atractylodes, dried ginger, saposhnikovia root, and mica powder, prepared identically. This formula nourishes the seven orifices, replenishes deficiencies, harmonizes the spiritual passes (key bodily gateways), strengthens shen (spirit) and qi, eliminates chills and fever, and imparts facial radiance.

Finally mentioned is a formula combining four liang of dwarf lilyturf with one liang of dried jujube paste, which calms the spirit, strengthens bones, and purifies blood vessels. These formulas embody the Daoist "Supreme Unity" (Taiyi) health preservation philosophy—using medicinal regulation to guard the five viscera and six bowels, harmonize the nine orifices and passes, refine and nurture the three hun souls, ultimately achieving longevity and immortality.

This scripture documents a Daoist elixir formula known as the "Four Guardians Divine Pill" (Sizhen Shenyuan), detailing its preparation and administration methods. Composed primarily of five medicinal ingredients, this pill purportedly nourishes the body and treats various ailments.

The formula includes one liang of processed monkshood (aconite) to replenish cerebral Jing (essence) while dispelling internal cold and phlegm-dampness; one liang of prepared sesame to harmonize throat fluids and regulate the lower Jiao (the body's lower energy center); and one liang of dragon bone to nourish the "six bodily fluids" (a Daoist concept of vital humors), fortify intestines, and darken hair. These ingredients combine with ophiopogon root (a yin-nourishing herb) as the primary agent, supported by four auxiliary components. Preparation begins by pounding the main ingredient a hundred times before incorporating supplementary ingredients into fine powder.

The complete Four Guardians Divine Pill formula actually contains twenty premium-quality ingredients processed sequentially: First, the limonite portion is pounded three thousand times; then cinnabar is added and pounded four thousand times; followed by poria cocos pounded five thousand times; concluding with ophiopogon root pounded six thousand times. Four sheng of white honey is incorporated with seven thousand poundings, then twelve liang of white wax added with eight thousand poundings. Honey quantity adjusts according to the mixture's consistency until thirty thousand total poundings yield pill-sized portions resembling egg yolks.

Administration occurs on auspicious days during the first, ninth, and eleventh lunar months. Initial dosage begins with five pills daily for one hundred days—preceded by fasting before consumption at dawn, followed by normal diet. Dosage gradually increases: after one thousand days, seven pills every two hundred days; after two thousand days, twenty pills every three hundred days; after three thousand days, thirty pills every four hundred days. Long-term use allegedly prevents aging, enables clairvoyance across vast distances, and reverses graying hair.

Strict protocols govern preparation and consumption: Seven days of purification (zhai) precede preparation, with celibacy observed; the process must be concealed from poultry, dogs, children, and women; a purified mat faces eastward to honor deities including the Great Thearch Lord (Taidi Jun); both preparation and ingestion require reverent mindfulness directed toward the Lunar Sovereign (Yuewang). This elixir claims to "guard the four spirits and cure hundred diseases" while remaining potent for millennia. Once initiated, practitioners must abstain from all other medicinal compounds.

This scripture records two formulas for elixirs used in Daoist cultivation, divided into two main sections:

The first section describes the miraculous effects of the "Nine Perfected Central Scripture" elixir: Consuming it for one year eliminates chronic illnesses; two years improves respiration; three years transforms muscles; four years restructures meridians; five years renews marrow; six years revitalizes tendons; seven years reforges bones; eight years replaces teeth; nine years completely transforms the physical form; after ten years, one can command spirits, tame tigers and wolves, cross rivers without boats, scale mountains without fear, even manifest multiple forms while transcending life and death. During consumption, practitioners must avoid corpses, foul blood, the Five Pungent Vegetables (garlic, leeks, etc.), and all meat. Initial stages permit wheat products, dates and chestnuts—barley or rice may substitute if wheat is unavailable.

The second section details the "Supreme Unity Embryonic Essence Calamus Pill-Powder" formula: Use nine-jointed calamus (Acorus calamus) growing on rocks—each segment one inch long—peeled and soaked in one dou (approx. 10 liters) of white honey. Sun-dry repeatedly until fully saturated, then pound into powder. This medicine warms the Five Viscera, sharpens senses, replenishes Jing (essence) and marrow. Prolonged use maintains youthful, maiden-like complexion. For internal heat-toxins or joint pain, substitute water-grown Changyang calamus (thick-rooted variety with sparse nodes). The formula includes ten liang (approx. 375g) of premium licorice root (Glycyrrhiza uralensis)—select firm quality, peeled and powdered.

Both formulas represent essential longevity secrets in Daoist practice. The calamus formula, honored as the "Ninefold Refined Embryonic Essence Supreme Treasure Formula," was transmitted by the Supreme Unity deity as a vital method for immortality.

This scripture records a Daoist longevity formula called the "Nine Perfected Powder," detailing how nine medicinal herbs can harmonize the five viscera and six bowels. Each herb possesses specific therapeutic properties and requires strict preparation methods.

Poria (fuling, a medicinal fungus) - seven liang (about 210g). Select pure white specimens, remove the outer skin, and pound into powder. It harmonizes stomach function, aids digestion and absorption, clears phlegm-dampness and turbid Qi stagnation in the body. This formula specifically regulates the stomach.

Ginseng (renshen) - six liang. Choose moist, lustrous white roots. When crushed, it regulates all five viscera, treats chronic intestinal disorders, generates bodily fluids, quenches thirst, brightens vision, elevates Shen (spirit), and stabilizes the Hun and Po (ethereal and corporeal souls). This formula regulates the spleen.

Chinese angelica (danggui) - five liang. Select premium quality roots. It primarily treats acute pains, dissipates stagnant Qi and blood, strengthens Jing (essence) and Shen, and expels cold from the organs. This formula regulates the lungs.

White atractylodes (baizhu) - five liang. Resolves phlegm-dampness and water retention, treats hundreds of visceral disorders, strengthens tendons and bones, consolidates primordial Qi to prolong life. This formula regulates the kidneys.

Saposhnikovia root (fangfeng) - five liang. Treats wind-damp obstruction pain and illnesses caused by the "eight winds" (various pathogenic factors), stops dizziness, and enriches Jing-blood. This formula strengthens the bones.

Polygala root (yuanzhi) - five liang. Unblocks stagnation in the five viscera' meridians, promotes fluid circulation in the six bowels. This formula regulates the heart.

Chrysanthemum (juhua) - three liang. Stabilizes the Hun and Po (Daoism recognizes three Hun and seven Po souls), harmonizes the seven Po, brightens vision, and strengthens the brain. This formula regulates the intestines.

During preparation, place these nine herbs in sequence into a mortar, mix and pound three thousand times. Seal the finished product to prevent loss of medicinal potency. Consume in nine doses over one month, taken either at dawn, after meals, or midnight. To make pills, add white honey and pound another thousand times. Each dose should be four square cun (about 4cm²) in size, or forty pills the size of phoenix tree seeds.

For those suffering from pathogenic Qi invasion, mental confusion, or consumptive weakness, increase to fifteen doses monthly. In such cases, add seven liang of musk and four liang of deer antler velvet, pounding together with other herbs three thousand times. Both men and women may use this formula, taken with minimal water. Safe for daily use without toxicity or contraindications. Before preparation, observe three days of purification (zhai) to maintain physical and mental clarity.

This passage details the concrete method for preparing the "Nine Perfected Central Scripture" elixir (Jiuzhen Zhongjing). It first specifies that the process must be personally conducted by a qualified practitioner, beginning with pounding four liang of deer antler velvet into fine powder. This antler powder is then mixed with eight other medicinal powders, and all nine ingredients must be pestled together three thousand times (the "chu" refers to the mortar and pestle tool used in medicine preparation).

The scripture also offers alternative formulations: one may substitute both musk and deer antler with eight liang of Taiyi Yuyuliang (a mineral commonly used in Daoist alchemy) for superior efficacy. If replacing just one ingredient, four liang of Taiyi Yuyuliang suffices.

This excerpt comes from the second scroll of the Supreme Clarity Scripture of the Nine Perfected by the Great Sovereign Lord (Shangqing Tai Shang Dijun Jiuzhen Zhongjing), representing practical instructions from Daoist alchemical tradition. The meticulous attention to ingredient combinations and preparation techniques reflects ancient Daoist masters' rigorous approach. The term "Nine Perfected" denotes the nine precious medicinal components, while "Central Scripture" indicates this as a core cultivation method.