《上清太極真人神仙經》

The ninth volume of the Shangqing Taiji Zhenren Shenxian Jing (Scripture of the Perfected Immortals of the Supreme Ultimate from Highest Clarity) records the secret method of immortality practice involving the ingestion of the "Four Extremities Cloud Teeth" by the Taiji Zhenren (Perfected of the Supreme Ultimate), a high-ranking Daoist immortal. This scripture recounts the essential instructions received by the female disciple Wei Huacun from the Qingxu Zhenren (Perfected of Clarity and Emptiness):

Method of Cultivation:

1. The Taiji Zhenren achieved radiant spiritual light within and a jade-like rosy complexion by absorbing the dawn light from the five directions and ingesting the essence of nine celestial mists. After ten years of dedicated practice, the Four Extremities Immortal Elders and the Central Primordial Lord would descend to guide the practitioner, enabling them to ride clouds and dragons, ascending to immortality in broad daylight.

2. The scripture mentions that Taiji Zhenren Xiliang Ziwen received oral instructions directly from Laozi (the deified form of the Daoist sage, known as the Supreme Elder Lord). These secret methods must be strictly guarded. When transmitting them, one must first observe five days of purification (zhai) and offer five pairs of golden rings as tokens of faith. Additionally, five taels of blue silk were required (following Xiliang Zhenren’s transmission protocol, though the Lady of Southern Peak noted that blue silk could be omitted if unavailable).

Detailed Practice Steps:

At the hour of the rooster’s crow (3–5 a.m.), practitioners may sit or recline at ease:

• Begin by tapping the teeth nine times.
• Silently recite the eastern incantation: "Qingya of the East..." After reciting, lick the outer part of the upper lip and swallow the saliva 30 times. After ten years, the Elder of the Eastern Extremity will arrive to bestow the Danqing Zhenlu (True Talisman of Cinnabar and Azure), guiding the practitioner to ascension.
• Next, silently recite the southern incantation: "Zhudan of the South..." Lick the outer part of the lower lip and swallow the saliva 30 times. After a decade, the Elder of the Southern Extremity will grant Danjing (Crimson Immortal Radiance) as a means of ascension.
• Then, silently recite the western incantation: "Mingshi of the West..." Lick the inner part of the upper lip and swallow the saliva 30 times. After ten years, the Elder of the Western Extremity will confer the Sufu Weishen Jue (White Talisman of Majestic Spirit), facilitating ascension.
• Finally, silently recite the northern incantation: "Xuanzi of the North..." (the remaining text is fragmentary).

Note: The "Four Extremities" refer to the farthest reaches of the four cardinal directions, represented in Daoism by four immortal elders who guard these regions. "Silent incantation" (yin zhu) denotes reciting the spell inwardly without vocalization.

This scripture elucidates Daoist cultivation methods for attaining celestial guidance through specific dietary practices and incantations.

The first section details the "Lunar Essence Ingestion" technique:

Practitioners must use their tongue to gather saliva from beneath the upper lip, swallowing the collected fluids thirty times. Maintaining this practice for ten years will summon the Northern Polar Elder, who bestows the "Mystic Register and Precious Covenant" (a sacred talismanic document), ultimately enabling ascension to immortality.

The second section explains the "Yin Incantation" method:

After reciting specific mantras (beginning with "The Primordial Wu-Ji..."), the practitioner swirls their tongue throughout the oral cavity—between teeth and gums—collecting and swallowing saliva thirty times. A decade of such practice invites the Central Primordial Lord and other celestials to descend, conferring esoteric texts like "Yellow Qi and Solar Essence," leading to joint ascension with four ancient immortals.

Described as the "Supreme Jade Scripture Formula," these practices enable practitioners to:

• Cease grain consumption
• Expel the Three Corpses (Daoist belief in parasitic entities within the body)
• Maintain youthful appearance
• Become impervious to temperature extremes
• Gain protection from calamities
• Extend lifespan
• Ultimately obtain elixirs like the "Nine Jade Liquids"

Key cultivation points:

1. Each session requires nine teeth-knocking repetitions

2. May be practiced during midnight tranquility without awaiting dawn

3. Those practicing "Guarding the One" (focused cultivation) achieve swift results

4. Requires internal preservation of primordial Qi with saliva swallowing

Dietary recommendations:

• May practice Qi ingestion (grain abstinence)
• Noodles permitted when hungry
• Gradual grain reduction is essential
• Sudden complete fasting prohibited
• This embodies the "diminishing upon diminishing" approach to Wuwei (non-action)

The underlying principle explains this as the "Way of Empty Illumination," achieved through:

• Distant absorption of heaven-earth essences
• Proximal gathering of bodily fluids
• Collecting the Five Elders' vital essence and Taiji's rosy mists
• Harmonizing the Six Humors

This naturally summons myriad deities, creating resonance akin to dragons invoking auspicious clouds with their roars or tigers summoning whirlwinds with their growls.

This passage explains some Daoist cultivation methods and states of attainment in modern terms:

In the preface to the Shangqing Taiji Zhenren Xianjing (Scripture of the Perfected Immortal of the Supreme Ultimate from Highest Clarity), Lady Wei of Southern Peak writes: Just as the yang-sui (ancient solar igniter) can focus sunlight to produce fire and the fang-zhu (ancient dew collector) condenses moisture, Daoist cultivation follows natural principles. Practitioners should concentrate on studying the fundamentals of the Dao, eliminate distracting thoughts, and preserve the True One (primordial Qi) within the Three Dantians (upper, middle, and lower energy centers).

The cultivation methods include:

1. Gathering the essence of the Five Dawns (auras from five directions)

2. Ingesting six types of celestial dew

3. Reciting secret mantras from the Nine Heavens

4. During breathing exercises, spiritual light emanates from the mouth, teeth become jade-white, and precious fluids form on the lips

5. Internal refinement of the six viscera to awaken wisdom

6. Breathing in the primordial Qi of heaven and earth to cultivate both spirit and form

7. After ten years of sustained practice, deities from the five directions will descend

The Bao Shen Jing (Scripture of Precious Spirit) transmitted by Qingling Zhenren states: Sincere practitioners can reverse aging through devoted cultivation, even if external obstacles remain. The key isn't one's age but the steadfastness of one's determination.

The Taishang Xuanzhen Shangjing (Highest Scripture of Mysterious Truth) records methods taught by the Eastern Minister of Destiny:

1. Purification through fasting and dietary restraint

2. Sun-moon visualization: by day imagining the sun in the mouth with red rays and nine purple lights; by night visualizing the moon with yellow rays and ten white lights

3. Swallowing the luminous essences as liquid elixirs

4. Prolonged practice makes the sun and moon dwell permanently in the Hall of Light (between eyebrows), with the sun connecting to the left eye and moon to the right

This method regulates Jing (essence) and Qi while harmonizing Shen (spirit), with protection from the Six Ding divine generals. It represents the advanced cultivation path of celestial perfected beings. Practitioners must first establish a sacred covenant before commencing.

This passage expounds the practice of the "Jade Pendant and Golden Bells Method" (a profound cultivation technique) along with longevity arts for eye care and anti-aging.

The text first recounts how the ancient adept Ji Wei, after three years of purification rituals (zhaijiao) and sincere cultivation, attained divine illumination that qualified him to receive these arcane teachings. Though concise in form, these methods have been closely guarded secrets throughout history. The practice of the Mysterious Truth in the Hall of Light (referring to the upper Dantian between the eyebrows) appears deceptively simple—its essence lies in oral instructions and practical application. Ji Wei himself only grasped its true meaning through dedicated practice.

Regarding prohibitions when taking immortality elixirs: One must face their life-direction (an auspicious orientation determined by birth astrology) when consuming medicines, and avoid funerary events afterward, lest these harm the fetal spirit (the innate primordial Qi), nullifying the elixir's effects. When experiencing fear during nighttime travel or solitary rest, practitioners may visualize the sun and moon entering the Hall of Light (a visualization technique called "cunxiang")—this instantly dispels malign influences, a method frequently employed by mountain ascetics.

Key eye-nourishing techniques include:

1. Regularly pressing the small acupoint behind each eyebrow (known as the Upper Prime Six Harmonies Mansion governing ocular vitality) 27 times with thumbs

2. Massaging above the orbital bones with palms and fingers

3. Rubbing the ears 30 times

4. Massaging upward from the brow against the hairline 27 times

5. Frequently swallowing saliva

Consistent practice brightens the eyes, granting night vision within a year. These discreet exercises focus on the eyebrow acupoint as the key to ocular transcendence.

The text reveals that perfected beings (zhenren) attain panoramic vision through this "Imperial Lord's Calculation" (a celestial method bestowed by heavenly deities). Massaging below the eyes enhances eyesight and preserves youthful appearance, while ear-rubbing—the "Profound Illumination Technique"—promotes Qi-blood circulation to prevent wrinkles and maintain clear vision. Significantly, human aging manifests first in the sensory organs, with visible decline appearing earliest around the eyes.

The Shangqing Scripture of the Great Ultimate Perfected Immortal primarily discusses several cultivation methods, which I will explain section by section:

Head Preservation Techniques:

Place your hands on the forehead and visualize the "Red Child" (an internal alchemy term referring to the spiritual presence formed by the coalescence of Jing (essence), Qi (vital energy), and Shen (spirit)) merging with the radiance of the sun and moon, filling the Upper Dantian (located between the eyebrows) with joy. Then comb the eyebrows multiple times with your fingers—this is a method of paying homage to the Three Dantians (upper, middle, and lower) through hand movements, which strengthens the brain marrow and fortifies the hair. Next, massage the head from all directions with both hands, combing through the hair and untangling knots—the more repetitions, the better. This promotes Qi and blood circulation in the head and prevents the stagnation of pathogenic wind-dampness.

Eye Cultivation:

Press the acupoints around the eyes (the four corners) with both hands, repeating eighteen times per session. Long-term practice enhances clarity of vision—this is a method to test the efficacy of Shen (spirit) cultivation in the eyes. With sustained practice, one may even perceive various divine beings. The key to Daoist cultivation lies in maintaining sharp hearing and clear vision, as the ears and eyes are the ladder to truth and the gateway to unifying spiritual awareness. Success or failure in cultivation largely depends on this.

"▲ Meal" (a Daoist fasting regimen for health and longevity):

Consuming this special dietary regimen can ward off hundreds of ailments, eliminate distracting thoughts, and eradicate the "Three Corpses" (three malevolent spirits believed to reside in the human body). It sharpens hearing and vision and makes the body light as a feather. After ten years of consistent practice, the "Green Essence Deity" (a spirit governing vital energy) will heed your commands, granting abilities such as invisibility, transformation, and control over wind and rain. During times of famine or food scarcity, one may consume only nanzhu (a type of plant) combined with poria cocos, or add honey and pine-needle leaves. When ingesting, coordinate with Tuna (breathing techniques) and swallowing saliva to harmonize Qi and blood. Beginners need not abstain from food entirely—this is a renowned fasting marvel among the highest-tier immortal methods.

The Great Cavern Scripture:

This is a treasured scripture of the Central Yellow Elder Lord (a revered Daoist deity). Unless one is a truly accomplished adept, even the table of contents and chapter titles of this scripture remain inaccessible. Some genuine immortals have never even heard of it. Initially, transmission was permitted only once every hundred years, and only to those capable of achieving its cultivation. Later, the rules became even stricter: transmission was allowed only once every three hundred or even five hundred years, with a maximum of three transmissions in total. The timing of transmission must strictly adhere to covenant agreements—it is bestowed only upon encountering a suitable candidate, not merely because the time limit has been reached.

This passage discusses the transmission protocols and significance of two Daoist scriptures: the Supreme Yu Yi Wen Jie Lin Chapter and the Great Cavern True Scripture (Dongzhen Jing). The core teachings can be understood as follows:

These scriptures are precious secret texts of the Supreme Jade Emperor (one of Daoism's highest deities), stored in the Cinnabar-Jasper Treasure Chamber of the Ninth Heaven. Only those with genuine cultivation resolve and immortal destiny may encounter them—even uttering their names casually is forbidden. Violators face severe punishment from the Three Officials (Celestial, Earthly, and Water Officials).

The transmission rules are exceptionally strict:

• The Supreme Yu Yi Jie Lin Scripture may be transmitted to only two individuals every seven centuries
• The Great Cavern True Scripture may be transmitted to just three adepts every five hundred years

Exceeding these quotas voids further transmissions. Improper disclosure brings hellish consequences not only for the transgressor but also three generations of ancestors.

The scriptures' functions:

• The Yu Yi Jie Lin enables absorption of solar-lunar essences, allowing cloud-riding and dragon-mounted ascension
• The Great Cavern Scripture summons divine beings, aids authentic cultivation, and facilitates celestial ascent adorned in immortal robes with gold-jade pendants

The text emphasizes that even the Great Simplicity Perfected Being (a high-ranking immortal) guards these teachings—how much more should mortals? Those fortunate enough to receive them must devoutly venerate the texts and practice in specially consecrated purification chambers (zhaibie).

(Note: "Zhaibie" refers to establishing purified meditation spaces for solitary cultivation)

The Shangqing Taiji Zhenren Shenxian Jing (Scripture of the Perfected Immortal of the Supreme Ultimate from Highest Clarity) primarily elucidates the transmission taboos and cultivation methods in Daoist scriptures:

Regulations on Scripture Transmission:

1. According to the Xuanzhong Ke (Mystic Central Code, a Daoist disciplinary text), disclosing the contents of the Dadong Zhenjing (Great Cavern True Scripture) results in the loss of one scripture-guarding Jade Maiden or Youth for each violation. Three violations lead to death and forfeiture of immortality.

2. Penalties for leaking the Tai-shang Yuyi Wen Jielin Zhang (Highest Scripture of Solar Essence and Lunar Radiance) are more severe: the first offense causes ten Jade Maidens/Youths to depart, with the scripture automatically returning to the celestial court. The second offense brings death and eternal exclusion from the Daoist path.

3. Those who casually discuss scripture contents will face judgment by the Three Officials (Heaven, Earth, and Water) after death. Transmission requires finding a truly qualified recipient—if none exists, the scripture will vanish spontaneously.

Transmission Ritual Requirements:

1. Recipients must pledge secrecy using cyan-golden silk cords (ritual implements), establishing a covenant with Heaven and Earth.

2. Transmitters must report to celestial authorities and select an auspicious date for transmission.

3. The scripture was originally inscribed on stone door pivots in the Northern Grotto of Mount Emei, bearing twenty sacred characters: "Yuyi draws solar essence, Jielin summons lunar divinity; attaining the Dao leads to the Upper Palace, with rank of Great Officer Perfected."

Scripture Contents:

1. Methods for Absorbing Solar Qi

2. Taiwei Talisman for Solar Qi Illumination

3. Methods for Absorbing Lunar Essence

4. Taiyin Lunar Vitality Talisman

5. Techniques to Restrain the Three Hun Souls

6. Methods to Control the Seven Po Souls

7. Celestial Sovereign Symbol Talisman

Special Instructions:

1. These seven cultivation methods must be transcribed using both vermilion and black ink without alterations.

2. The "Solar Qi Absorption Method," alternatively titled Chidan Jinjing Shijing Shuimu Jing (Scripture of Crimson Elixir, Golden Essence, Stone Radiance, and Water Mother), originates from the Celestial Sovereign of Taiwei. Practitioners must visualize the rising sun while facing east during cultivation.

(Note: These methods represent core Shangqing practices involving solar-lunar essence absorption and soul cultivation, requiring strict adherence to transmission protocols.)

This scripture describes the Daoist practice of "Ingesting Solar Radiance" (furi xia), with the following detailed method:

Face eastward and lightly tap your teeth nine times. Silently recite the sixteen-character name of the Solar Essence (rihun), known as the "Five Emperors Within the Sun": "Zhu Jing Zhao Tao Lü Ying Hui Xia Chi Tong Xuan Yan Biao Xiang." After recitation, close your eyes, make fists, and visualize the sun's multicolored radiance enveloping your entire body from head to toe. Then imagine five Qi streams ascending to your crown, where the radiant hues enter your mouth. Within this radiance appear dozens of purple light beams called "Flying Roots and Water Mother" (feigen shuimu), which merge with the five Qi streams as they enter your mouth.

While facing the sun, swallow the radiance in forty-five breath cycles, followed by nine saliva swallows. Again tap your teeth nine times while silently reciting an incantation (essentially praising solar essence and seeking union with immortal truth). Conclude by bowing and kneeling toward the sun.

The scripture emphasizes this method's profound mystery, noting its difficulty for ordinary comprehension. On cloudy days, practitioners may meditate indoors in purified spaces. Hermit cultivators dwelling long-term in mountain forests may practice daily to achieve radiant complexion. Those burdened with worldly affairs should practice only on odd-numbered days (1st, 3rd, 5th, 7th, 9th, 13th, 15th, 17th, 19th, and 25th) for ten monthly sessions.

Note: This represents a Shangqing (Highest Clarity) visualization and Qi-absorption technique for assimilating solar essence. The "Solar Essence" (rihun) embodies the sun's quintessential energy, while "Flying Roots and Water Mother" denotes its purest energetic manifestation within advanced Neidan (internal alchemy) practice.

This passage describes two methods for absorbing solar and lunar essences from the Shangqing (Highest Clarity) Daoist tradition, recorded as secret cultivation techniques in the Shangqing Golden Tower Purple Text Scripture.

The solar essence absorption method involves:

1. Timing: Midnight on the last day of each lunar month

2. Preparation: Writing the "Enlightening Numinous Talisman" (Kai Ming Ling Fu) with cinnabar on blue paper

3. Ritual: Facing east while holding the talisman in the left hand during breath retention, silently reciting the incantation:

"The Vermilion Scripture of Taiwei, named Enlightening, summons the solar soul above, to transform my form..."

(This chant invokes the sun's spiritual essence to assist the practitioner's physical transformation)

4. Ingestion: Swallowing the talisman after completing the incantation

The lunar essence absorption method requires:

1. Timing: When the new moon first appears at month's beginning

2. Ritual: Facing west while performing ten teeth-knocking (Kouchi) repetitions

3. Visualization (Cunxiang):

• Silently invoking the names of the lunar soul and its five celestial maidens
• Assuming the Daoist hand-seal (Wogu) with closed eyes, visualizing five-colored lunar essences flowing into the body
• Progressing from feet to head, then imagining five Qi currents ascending to the crown
• Visualizing a golden-yellow lunar essence (Feihuang Yuehua Zhi Jing) entering the mouth with the five Qi

4. Ingestion: Swallowing lunar essence fifty times toward the moon, followed by ten saliva swallows

5. Incantation: Concluding with the chant "Huang Qing Xuan Hui..."

Key terminology explained:

• Shangqing: One of Daoism's highest celestial realms
• Taiwei Heavenly Emperor: A high-ranking Daoist deity
• Kouchi (teeth-knocking): A cultivation technique involving rhythmic teeth clicking
• Wogu (hand-seal): A meditation gesture with thumb pressing the ring finger's base
• Cunxiang (visualization): A core Daoist cultivation method

These practices require long-term commitment (eighteen years according to the text), aiming to achieve celestial ascension and "soaring through the void" by assimilating solar and lunar essences.

This scripture describes an immortality practice called "Absorbing Lunar Radiance" (fuyuehua), with the following key elements:

Practitioners must perform the ritual on specific nights (even-numbered days of each lunar month) while facing the moon. The procedure involves:

1. Wearing ceremonial ornaments symbolizing celestial official status (dragon talismans, tiger insignia, phoenix-feathered crimson capes, jade pendants, etc.)

2. Engaging in visualization (cunxiang) meditation to merge the essence of sun and moon with one's internal Qi (vital energy)

3. Ingesting a special "Supreme Mysterious Yin-Generating Talisman" (Taiyin yinsheng fu) while silently reciting specific incantations

The text particularly emphasizes:

• Ten optimal practice days each month (2nd, 4th, 6th, 8th, 10th, 16th, 18th, 20th, 22nd, and 24th)
• Indoor practice is permitted during cloudy moonless nights
• The need to control the "Three Hun Souls" (sanhun) during practice—the胎光 (taiguang, governing vitality), 幽精 (youjing, governing emotions), and 爽灵 (shuangling, governing wisdom)—to prevent them from leaving the body and being captured by malevolent forces
• Eighteen years of consistent practice can transform the soul, enabling ascension to the celestial realms riding jade light

Key term explanations:

• Three Hun Souls: Daoist cosmology posits three soul aspects—taiguang maintains life force, youjing governs desires, and shuangling controls intellect
• Visualization (cunxiang): A meditation technique involving contemplation of sacred celestial bodies
• Talismans (fu): Ritual objects inscribed with mystical patterns believed to contain spiritual power

Practice effects:

• Initial stages manifest as bodily luminescence and visual light phenomena
• Ultimate achievement allows ascension to the Purple Tenuity Palace (Ziwei Gong, one of Daoism's highest heavens) to pay homage to the Supreme Sovereign (Taihuang, the highest deity)

This scripture expounds the Daoist practice of controlling the "Three Hun and Seven Po souls," a cultivation method belonging to the Shangqing (Highest Clarity) tradition, one of Daoism's major schools. The content divides into two main sections:

I. Methods for Controlling the Three Hun Souls

When experiencing inner restlessness, a practitioner should restrain the Shen (spirit) through specific techniques:

1. Lie flat without a pillow, stretch the legs, and cross hands over the heart center

2. Close the eyes, hold the breath three times, and click the teeth three times

3. Visualize a red Qi (vital energy) mass the size of an egg in the heart, rising to the eyes before spreading throughout the body

4. When sensing slight bodily warmth, click the teeth three more times

5. Silently recite the names of the Three Hun (Tai Guang, Shuang Ling, You Jing) while chanting incantations to restrain them

The incantation essentially commands: The Three Hun must remain orderly—unless paying homage to the Shangqing celestial realms, they may only drink the Jade Essence of immortal waters when thirsty.

II. Methods for Subduing the Seven Po Souls

On the 1st, 15th, and final evenings of each lunar month, the Seven Po become particularly disruptive and may cause misfortunes. Practitioners must subdue these entities, whose names and characteristics are:

1. Corpse Dog

2. Hidden Arrow

3. Sparrow Yin

4. Devouring Thief

5. Non-Poison

6. Eliminating Filth

7. Foul Lungs

These represent the turbid and malignant energies within the human body.

The subduing method involves:

1. Lying flat without a pillow, legs extended

2. Covering the ears with hands, fingers interlaced behind the head

3. Holding the breath seven times while visualizing white Qi the size of a soybean at the nose tip

This scripture reflects Daoism's approach to mind-body regulation through specific postures, breathing techniques, and visualization practices. It demonstrates the belief that disciplined control over one's internal soul-energies can achieve cultivation results.

The Shangqing Taiji Zhenren Shenxian Jing (Scripture of the Immortals by the Supreme Ultimate Perfected Being of Highest Clarity) describes methods for controlling the seven corporeal souls (po), which in Daoist thought represent negative emotions and desires (in contrast to the three ethereal souls, hun).

During practice, visualize white Qi gradually expanding to envelop the entire body, dividing it into nine layers from the crown of the head to the soles of the feet. This white Qi then transforms into divine guardian beasts: two azure dragons coil around the eyes, two white tigers guard the nostrils (both facing outward), the heart position faces the mouth, a dark tortoise is pressed beneath the left foot, and a numinous serpent beneath the right. Jade maidens dressed in black brocade robes stand guard at the ears, holding luminous ritual implements.

After completing this visualization, swallow saliva seven times, tap the teeth seven times, invoke the names of the seven po, and recite the incantation:

"The pure Qi cycles ninefold, subduing the seven po and dispelling malign forces. Divine beasts guard the gates, jade maidens bar the doors, refining the po to make them docile. You shall dwell peacefully with me, never stirring recklessly. If hunger or thirst arises, drink moonlight and feed on solar essence."

This ritual pacifies and controls the seven po.

Long-term practice dissolves turbid po energy, harmonizing the three hun and seven po. Within the body reside three vital energy centers (sanyuan gong, Three Origin Palaces):

1. The Upper Origin Palace (shangyuan gong) is located at the niwan (Mud Ball) acupoint atop the head, inhabited by the Spirit of the Crimson Child (Chizi Shen, also called Diqing).

2. The Middle Origin Palace (zhongyuan gong) resides in the crimson palace of the heart, home to the Spirit of the Perfected (Zhenren Shen, also called Zhongguangjian).

3. The Lower Origin Palace (xiayuan gong) lies three inches below the navel in the dantian, where the Spirit of the Infant (Ying’er Shen, also called Guxiaxuan) dwells.

When stabilizing the hun and po, silently invoke these three deities, visualizing them with jade-like faces and golden radiance. The Upper and Middle Origin deities wear red robes, while the Lower Origin deity is clad in yellow. During Qi absorption (fuqi), maintain contemplation of these spirits, particularly focusing on the navel and the mingmen (Gate of Life)—the primordial passage of vitality, where the Great Lord Taohai (styled Heyan) resides, robed in purple headgear and red garments.

(Note: This passage details Daoist inner observation (neiguan) techniques, using deity visualizations to purify body and mind. The Three Origin Palaces correspond to the upper, middle, and lower dantian, key energy centers in Daoist cultivation.)

The Shangqing Scripture of the Great Ultimate Perfected Immortal describes methods for returning to the embryonic state and ascending as an immortal through visualization (cunsi) and talisman ingestion (fufu). The core practice involves visualizing the divine forms of the "Great Lord" (Dajun) and "Peach Lord" (Taojun) within the body, combined with breath regulation and ritual talisman consumption.

Specific cultivation techniques:

Before sleep each night, practitioners first hold their breath for 24 cycles (one inhalation-exhalation counts as one cycle), silently recite the names of the great deities three times, swallow saliva 50 times, click the teeth three times while chanting an incantation. The incantation essentially petitions the embryonic spirit deities to use the "womb talisman" (a symbol of primordial life-force) to guide Jing (essence) and Qi (vital energy) upward to the Mingmen (gate of life, a Dantian region), rejuvenating the body.

On the 1st and 15th of each lunar month at midnight, facing north, one writes the "Celestial Emperor Image Talisman" in cinnabar on blue paper. Holding the talisman in the left hand while pausing the breath, the practitioner silently recites an incantation to invoke the celestial emperor’s spiritual talisman for harmonizing primordial Qi. The talisman is then swallowed, followed by ritual prostration. The text emphasizes performing this rite on a bed.

After 18 years of consistent practice, the "Three Fields" (upper, middle, and lower Dantian) transform into celestial chariots, while the "Three Qi" manifest as mysterious dragons. This grants supernatural abilities to command the body’s 24 deities (internal spirits), culminating in daylight ascension.

Key doctrinal clarifications:

• Those who only understand dual cultivation (sexual practices for refining essence to nourish the brain) but lack knowledge of these deity names and talisman rituals may extend life for a thousand years but will ultimately perish.
• The method of monthly visualization of the Great Lord and talisman ingestion alone—without dual cultivation—can also lead to immortality, provided one maintains unwavering dedication.

Principal deities mentioned:

• Great Lord (Dajun): The sovereign deity within the body
• Peach Lord (Taojun, also called Taohai Heyan): The divinity governing vitality
• Six Jia and Six Ding: Yin-Yang guardian generals

This passage exemplifies the Shangqing tradition’s emphasis on deity visualization and talismanic rites, integrating Neidan (internal alchemy) with Fulu (talismanic magic).

The Shangqing Scripture of the Perfected Immortals of the Supreme Ultimate primarily discusses cultivation taboos and methods for spirit visualization (Cun Shen). The content can be understood in several sections:

On the Dangers of Immortal Cultivation:

Pursuing celestial immortality is more perilous than walking through boiling water or dancing on blades. Unless one can completely abandon worldly thoughts and devote themselves wholly to the Dao, such practice may easily prove fatal. For those of mediocre aptitude attempting forced cultivation, it would be like swallowing a sword without injuring the throat—how could they possibly succeed?

Lifestyle Prohibitions:

The Great Divine Lord who governs life prohibits consuming raw blood or burning animal hair, as well as incinerating onion and garlic peels—all considered impure substances. These disrupt the primordial Qi (Yuanqi) of the embryonic foundation, and their foul odors harm the infant spirits (referring to the cultivated Shen within the body), requiring utmost caution.

Cultivation Methods:

1. The Three Primordial Authentic Scripture Method:

• On New Year's Day, write talismans (Fulu) in blue ink
• Face north, kneel in worship, then ingest the talisman while silently reciting "the authentic Three Primordials" (referring to the upper, middle, and lower primordial Qi)
• During the eight solar terms (Bajie), ingest talismans for sixteen days while facing the imperial direction
• Visualize the Three Palace Deities (the spirits of upper, middle, and lower Dantian) and recite incantations for divine protection

2. The Authentic One Scripture Oral Instructions:

• Ingest talismans for sixteen days during each of the eight solar terms
• On New Year's Day, write and ingest the Precious Seal Talisman in blue ink
• Detailed head palace locations:
• Three fen (0.3 inches) beneath the skin between eyebrows: Crimson Terrace Green Chamber (left) and Yellow Watchtower Purple Portal (right)
• Seven fen deeper: Hall of Light Palace with three green-robed deities
• One cun (inch) deeper: Crimson Chamber Palace housing red-robed Hun spirits
• Another cun deeper: Mud Ball Palace (Niwan)
• The heart's central square-inch: Crimson Palace
• Three fen beneath skin at 2.5 cun below navel: Elixir Field Palace (Dantian)

Key Practice Principles:

Whether sitting, lying, walking, eating, experiencing joy or sorrow, with eyes open or closed, Daoists must maintain focused visualization of the "One" (the origin of Dao). When visualizing deities, imagine them resembling newborn infants, faintly present within their respective palaces. The specific method involves sequentially visualizing the deities' forms and robes in each palace chamber, concluding with purple mist and the Big Dipper in the Mud Ball Palace (the Dipper's handle pointing to specific directions).

Note: These methods belong to Daoist Neidan (internal alchemy) practice of "spirit visualization"—refining Jing, Qi, and Shen through contemplation of internal deity forms and orientations. The mentioned "palaces" correspond to vital bodily cavities believed to house different divine beings.

This scripture describes a visualization practice from the Shangqing (Highest Clarity) Daoist tradition, comprising three main components:

First is the visualization of divine beings at three key bodily locations:

1. Heart region: The "Red Child" (Chizi) deity resides on the left, while the "Imperial Minister" (Diqing) deity sits on the right, both adorned in embroidered brocade robes

2. Dantian (below the navel): The "Infant" (Ying'er) deity occupies the left side, with the "Assistant Minister" (Biqing) on the right, dressed in yellow embroidered silk garments

3. Muddy Pellet Palace (upper Dantian in the head): Visualize purple Qi (vital energy) emanating from between the eyebrows

The practice involves specific steps:

1. At midnight, align with the moon's position to begin visualization

2. Imagine three distinct Qi streams (purple, vermilion, and white) rising from the brow, heart center, and navel respectively, soaring into the heavens

3. Visualize these colored Qi currents intertwining and illuminating the sky

4. Recite the prescribed incantation: "Within the purple portal and azure chamber dwell two great deities..."

Key practice requirements:

1. Three months of continuous practice are required for efficacy

2. Practitioners must not lend their clothing or share beds during this period

3. Maintain constant awareness of the Big Dipper's celestial position

4. Special spring equinox method: Face east, hold breath nine times, swallow saliva thirty-five repetitions while visualizing the Big Dipper descending upon one's crown

This method aims to achieve the state of "divine Qi descending to manifest form" through visualizing internal deities and Qi circulation, ultimately preparing for celestial ascension. Practitioners must maintain focused intention, closing their eyes to concentrate the Shen (spirit), allowing the body to enter a trance-like state of profound absorption.

The Shangqing Scripture of the Perfected Immortals of the Supreme Ultimate describes visualization (cunsi) practices aligned with seasonal solar terms:

During the four cardinal solar terms—Start of Spring (Lichun), Start of Summer (Lixia), Start of Autumn (Liqiu), and Start of Winter (Lidong)—practitioners should sit in meditation facing east, south, west, and north respectively at midnight. Performing these visualizations for eight consecutive days yields optimal results. The spring equinox method exemplifies this approach:

At midnight during the spring equinox, face east while sitting in meditation. Hold the breath nine times and swallow saliva thirty repetitions. Visualize purple qi (vital energy) descending from Yangming Star (the first star of the Big Dipper) like taut zither strings pouring directly into your body. Then proceed with standard visualization:

1. First visualize your "Si-hun" (one of the three ethereal souls) dressed in azure robes residing in the Cavern Chamber (a region of the upper Dantian)

2. Next envision the Big Dipper covering the Muddy Pellet Palace (upper Dantian), with two divine beings beneath its bowl

3. Simultaneously visualize six deities in the Heart Palace and Navel Palace (middle and lower Dantian), making seven with your Si-hun

4. These seven deities manifest before you: three sovereigns in front, Si-hun at center, and three ministers behind

5. All seven ride the Big Dipper from the Muddy Pellet Palace, each star corresponding to one deity

6. Visualize purple qi from Yangming Star entering your crown as you ascend with the Dipper into the celestial Yangming Star

7. The deities sit solemnly in the Purple Palace, each swallowing purple qi thirty times (including Si-hun)

8. Finally, all seven descend along the purple qi via the Dipper, returning to their respective positions

The ritual concludes with invocations mentioning:

• The Three Pure Ones (Sanqing) and Supreme Mysterious Perfected Beings
• Yangming Star governing spring
• Dan Yuan Star (fourth Dipper star) governing summer
• Yinjing Star (third Dipper star) governing autumn
• Polaris governing winter
• Protection from earth deities of five directions
• Celestial gatekeepers removing obstacles

This practice emphasizes achieving cosmic harmony through correspondences between seasonal cycles, astral phenomena, and the body's divine aspects.

The Shangqing Taiji Zhenren Shenxian Jing (Scripture of the Immortals and Divine Transcendents by the Supreme Ultimate Perfected Being of Highest Clarity) primarily elucidates methods for cultivating the body's deities through concentrated visualization (cunxiang) and incantations (zhouzhu):

On refining the Three Hun (ethereal souls) and Seven Po (corporeal souls):

The text teaches that one must harmonize the Seven Po (seven yin energies that dissipate after death) with the Three Hun (three yang energies governing consciousness) while nourishing the five viscera, thereby attaining ascension to the Highest Clarity celestial realm. Practitioners must cultivate stillness of mind during visualization, invoking the protection of a thousand divine beings.

Seasonal cultivation methods include:

1. During summer solstice at midnight, face south and visualize purple qi from the Danxing constellation (Southern Asterism) entering your body, imagining the seven bodily deities riding the Northern Dipper into the Polaris.

2. On the first ten days of each lunar month (Jian days), face the corresponding cardinal direction at dawn. After visualization, the six bodily deities from the Three Palaces (upper, middle, and lower Dantian) will manifest before you—offer sincere reverence and recite mantras.

3. On the first night of each lunar month, observe the auxiliary stars of the Northern Dipper while visualizing the six bodily deities descending from the stars into your Three Palaces.

4. During mid-month (Kai days) at midnight, loosen your hair facing east and comb it neatly. After chanting, swallow the saliva.

Key daily practices:

• Before meals, close your eyes and knock teeth three times, visualizing the bodily deities partaking first. Recite mantras to aid digestion and transform essence (Jing).
• When combing hair, face the current governing direction. After tying your hair, knock teeth and chant mantras.

These practices emphasize:

1. Visualizing the movements of bodily deities

2. Synchronizing with specific mantras

3. Swallowing saliva (considered vital essence in Daoism)

4. Selecting auspicious timings and directions

5. Supporting cultivation through physical actions like teeth-knocking

The ultimate purpose lies in harmonizing Hun-Po energies and nourishing the five viscera to achieve longevity and celestial ascension.

This passage describes the health cultivation methods of the Shangqing (Highest Clarity) school, an important Daoist tradition, focusing on head massage and herbal bathing:

Head Massage Technique:

The left hemisphere of the brain is called the "Hidden Moon" while the right is termed the "Sun Root." During massage, practitioners should visualize the pure Qi (vital energy) from the six directions (heaven, earth, and four cardinal points) cleansing the entire body, nourishing all the hundred Shen (spirits) within. After swallowing saliva three times, they should comb their hair thoroughly with a wooden comb - dozens of strokes each to the left, right, front and back.

Herbal Bathing Method:

On the first day of each lunar month, practitioners should take medicinal baths to strengthen their genuine Qi (life energy). The herbal formula consists of eight liang (about 300g) of white peach bark and twenty liang of bamboo leaves. These ingredients are boiled in approximately 120 liters of water to create the bath solution, which should be used at comfortable temperature for full-body immersion (excluding the head). The scripture notably mentions that this bathing method isn't only practiced by earthly cultivators - even celestial immortals frequently employ similar herbal baths.

These techniques represent classic Daoist health preservation practices that combine physical massage, mental visualization, and herbal therapy into an integrated cultivation system.