《北斗七元金玄羽章》

The Golden Mysterious Feather Verses of the Seven Primordials of the Northern Dipper

Verse One: The Mysterious Verse of the Star Lord Tanlang

The Northern Dipper can lengthen human life, return people to their original nature, and bring them into resonance with the Four Spirit Creatures. The radiance of the stars descends from heaven and illuminates the deep and mysterious places. The Seven Primordials of the Northern Dipper record each person's merits in the registers and enter their names in the roster of the Purple Jade Realm. The scripture prays that the Star Lord will preserve the body and extend life, so that people may enjoy lasting peace, smoothness, and good fortune. It prays that the ears and eyes be clear, the hun and po souls be at peace, and that Jing (essence) and Qi (vital energy) be nourished, so that Shen (spirit) becomes as bright as that of the divine powers. In this way life is naturally prolonged, and one finally ascends to the realm of Jade Purity.

Verse Two: The Mysterious Verse of the Star Lord Jumen

The Northern Dipper can protect human life, and its mysterious, numinous Qi spreads in every direction. When the Dantian (energy center; the place in the body where Jing and Qi are cultivated) is unobstructed, the movement of breath accords with that of the true immortals. The Seven Primordials of the Northern Dipper fix each person's name in the registers and enter it in the Purple Script roll of the immortals. The scripture prays that the Star Lord will guard the body and add to life, so that blessings and good fortune are continually renewed. It prays that demonic and malevolent things be driven away and that auspicious signs increase day by day. Whether coming or going, one meets no obstruction, and dwells together with the divine powers within a single wheel of transformation. In this way life is naturally preserved, and one finally ascends to the realm of Jade Chamber.

Verse Three: The Mysterious Verse of the Star Lord Lucun

The Northern Dipper can help people pass through calamity and hardship, and the high true ones and immortal spirits descend. Starlight shines everywhere, making body and mind, within and without, pure and solemn. The Seven Primordials of the Northern Dipper oversee the registers of emolument and enter each person's name in the roster of the Purple Court Realm. The scripture prays that the Star Lord will support the body and extend life, so that salary and rank remain smooth and lasting. It prays that the five viscera and six bowels be clear, that conduct be calm, and that the movement of light accord with the appearing of auspicious scenes, so that one shares in glory with the divine powers. In this way calamity is naturally passed through, and one finally ascends to the realm of the Jade Capital.

Verse Four: The Mysterious Verse of the Star Lord Wenqu

The Northern Dipper can dispel disaster and misfortune, and the Qi of dark and yellow appears together with the brightness of the star Kaiyang. The forms and shadows of immortal spirits appear, and their radiance reaches the ten directions. The Seven Primordials of the Northern Dipper oversee the registers of names and enter each person's name in the Purple Chamber Realm. The scripture prays that the Star Lord will protect the body and add to life, so that blessings and good fortune are opened for a long time. It prays that the true Dao be made manifest and bestow its protection, washing away and clearing out ill fortune and calamity. Splendid Jing and Qi coalesce, so that one dwells in one place together with the divine powers. In this way disasters are naturally dispelled, and one finally ascends to the realm of the Jade Hall.

Verse Five: The Mysterious Verse of the Star Lord Lianzhen

The Northern Dipper can support those who are weak and declining, and the True Lineage sends down numinous Qi. Flowing rosy clouds scatter in all directions, and the processions of the immortals shine upon one another. The Seven Primordials of the Northern Dipper oversee the canonical records and enter each person's name in the Purple Camp Realm. After this only the two characters "Gutang" remain; the original text breaks off here, and the remainder of this verse is missing. The chapter title "Verse Five: The Mysterious Verse of the Star Lord Lianzhen" also appears a second time.

The Big Dipper (Beidou) is able to support those who are weak and failing. The True Tradition (Zhenzong)—the orthodox methods of the Dao (the Way) revered in Daoism—sends down numinous Qi (vital energy). Streaming roseate clouds shed their colored light, and the processional regalia of the immortals shine upon one another. The scriptures of the Seven Primordials (Qiyuan, the seven stars of the Big Dipper) record the names and titles, which are entered in the Purple Encampment (Ziying, where the name registers of celestial immortals and perfected beings are kept). One thereby strengthens the body and nurtures one’s lifespan, and blessings and happy auspices arrive one after another. Gods of lofty mystery receive, guide, and protect the person, so that one may wander freely through the Five Brilliances (Wuming, the celestial realms of which Daoism speaks). Riding the light of the clouds, one flies and shares the longevity of the divine immortals. Aid for the weak comes about of itself, and in the end one ascends into the Jade Court.

Mysterious Chapter of the Wuqu (Martial Melody) Star Lord, the Sixth

The Big Dipper is able to dispel calamity and misfortune, and mysterious radiance illuminates the heavens. Majestic spirits keep careful and thorough watch, so that demons and malign forces have nowhere to hide. The Seven Primordials register people’s names, entering them in the Purple Crimson (Zitong, the immortal registers of the celestial realm). Glory is increased and life extended, and one enjoys blessings without end. Immortal officials guard one’s side as one walks among the clouds. Gods of orthodox perfection descend and gather, making a person as wise and clear-minded as the divine immortals. The dispelling of calamity comes about of itself, and in the end one ascends into the Jade Palace.

Mysterious Chapter of the Pojun (Army Destroyer) Star Lord, the Seventh

The Big Dipper is able to increase one’s lifespan. Bright roseate clouds spread out in every direction. Their light shines over the four quarters, and True Qi—the primordial vital energy of which Daoism speaks—long assists the practitioner. The Seven Primordials register people’s names, entering them in the Purple Writ (Zishu, the immortal registers of the celestial realm). One regulates and nourishes the body and adds to one’s years, ever abiding at ease in joy and freedom. Flying immortals step and dance, roaming and gathering in feast at the Mysterious Capital (Xuandu, the immortal realm of which Daoism speaks). Discerning both the inner and the outer, one dwells together with the divine immortals. The lengthening of life comes about of itself, and in the end one ascends into the Jade Carriage (the vehicle ridden by the gods and immortals of the celestial realm).

The Feather Chapters (Yuzhang) above—the memorial texts used in Daoism for prayer, the aversion of misfortune, and the seeking of blessings—are said to have been transmitted when Emperor Ming of the Han personally encountered the Seven Perfected of the Big Dipper on Mount Zhongnan, and they conferred these chapters upon him.

True Talismans of the Golden Mystery Feather Chapters

Tanlang (Greedy Wolf) Star: Those born in a zi year, the year of the Rat, belong to this star. It is said to have been born beneath the pines and cypresses of Mount Tai. Its temperament is hasty and urgent, and it takes foxtail millet as its food. When one meets with hardship and calamity, one wears this talisman (fu) and carries seven grains of foxtail millet on one’s person.

Jumen (Great Gate) Star: Those born in a chou year, the year of the Ox, or a hai year, the year of the Pig, belong to this star. It is said to have been born beneath the pines of Mount Tai, and it takes proso millet as its food. When one meets with hardship and calamity, one wears this talisman and carries seven grains of proso millet on one’s person.

Lucun (Preserver of Emolument) Star: Those born in a yin year, the year of the Tiger, or a xu year, the year of the Dog, belong to this star. It is said to have been born beneath the cypresses of Mount Tai, and it takes rice as its food. When one meets with hardship and calamity, one wears this talisman and carries seven grains of rice on one’s person.

Wenqu (Civil Melody) Star: Those born in a mao year, the year of the Rabbit, or a you year, the year of the Rooster, belong to this star. It is said to have been born beneath the cypresses of Mount Tai, and it takes wheat as its food. When one meets with hardship and calamity, one wears this talisman and carries seven grains of wheat on one’s person.

Lianzhen, one of the Seven Stars of the Northern Dipper (Beidou), corresponds to people born in chen years and shen years. The scripture says that such people are born beneath the pines of Mount Tai and take hemp seeds as their food. When disaster or misfortune comes, one should carry this talisman (fu) on one’s person, together with seven hemp seeds.

Wuqu, a star of the Northern Dipper, corresponds to people born in si years and wei years. The scripture says that such people are born beneath the mulberry trees of Mount Tai and take soybeans as their food. When disaster or misfortune comes, one should carry this talisman on one’s person, together with seven soybeans.

The original text reads “break this star”; which star is meant is unclear. The scripture says that the person is born beneath the pines of Mount Tai and takes hemp seeds as food; when disaster or misfortune comes, one should carry this talisman on one’s person, together with seven hemp seeds.

Wuqu corresponds to people born in si years and wei years. The scripture says that such people are born beneath the mulberry trees of Mount Tai and take soybeans as their food. When disaster or misfortune comes, one should carry this talisman on one’s person, together with seven soybeans.

Pojun, a star of the Northern Dipper, corresponds to people born in wu years. The scripture says that such people are born beneath the pines of Mount Tai and take small beans as their food. When disaster or misfortune comes, one should carry this talisman on one’s person, together with seven small beans.

Incantation

A zhou is an invocation: through the intention of the heart one communicates with Heaven above, bringing the spirit into union with primordial Qi (Yuanqi, the original vital energy of which Daoism speaks), so that bodily form and voice answer one another. Invoked in this way, the ritual art is established and takes effect; only when the heart is free of doubt can it correspond to what is sought.

“Celestial numen, joints flourishing—may long life be preserved.”

The celestial numen lies beneath the round canopy and above Kunlun, and is called the Divine Cavity of the Heavenly Valley (Tiangu shenxue), a Daoist term for a point in the head. This divine cavity is where the passes and apertures of the whole body gather. A person has thirty-nine passes and apertures and three hundred and sixty joints; if one can guard the Great Mystery (Taixuan, the profound and subtle Dao, the Way), the joints become open and unobstructed, and the true…

The Celestial Spirit (Tianling) lies beneath the domed cover of the crown and above Kunlun; this place is called the “Spirit Cavity of the Heavenly Valley” (Tiangu shenxue), an important point of the head. The Spirit Cavity, where Shen (spirit) is concerned, is the place at which the passes and orifices of the whole body converge. The human body has thirty-nine passes and orifices and three hundred and sixty joints. If one can guard the “One of the Supreme Mystery” (Taixuan zhi yi)—the mysterious Qi (vital energy), or the One, held in concentrated attention—the joints become free and unobstructed, and true Qi grows abundant. People fall ill because the joints stagnate and true Qi weakens. When true Qi flows freely, from where could illness arise? Only when illness does not arise is there hope of long life. Shennong and the Yellow Emperor (Huangdi) said, “If the hundred diseases cannot be cured, how can one speak of longevity?” This is precisely the principle they meant.

The joints of the whole body are many, yet the scripture (Jing) cites only this one point, the Celestial Spirit, because it is where the hundred Shen gather in audience. Obtaining its “One,” one can bring all affairs under a single command. Zhuangzi called this “seeing the Solitary”; the Yellow Emperor called it “breathing Jing (essence) and Qi, standing alone and guarding Shen”; the Most High (Taishang) called it “silent and vast, standing alone and unchanging, circulating everywhere without slackening.” The “solitary” here is the “One.” The saying “guard the One so as to nourish Shen, and rely on Shen so as to guard the One” means holding to single concentration in order to nurture the spirit, and in turn relying on the spirit in order to maintain that single concentration.

The One of the Supreme Mystery: guard its true form.

The “One of the Supreme Mystery” is the supreme treasure of the Mysterious Numen (Xuanling), and it is also the essential teaching transmitted by this scripture. Guarding the Mysterious One, one may endure as long as Heaven and Earth. What is called guarding the One is relying on Shen to hold to single concentration.

The One of the Supreme Mystery: guard its true form.

“The One of Great Mystery” (Taixuan zhi Yi) is the treasure of the Mysterious Numen (Xuanling), and it is the essential teaching transmitted by this scripture (jing). It is said that one who holds fast to the “Mysterious One” (Xuanyi) can live as long as heaven and earth, with a lifespan without end. Walking on land, one can avoid vicious beasts; crossing water, one can avoid jiaolong; nor need one fear wangliang or poisonous insects. Ghosts and demons dare not draw near, and blades cannot wound the body. One who maintains this method—whether traveling ten thousand li, going to war with the army, crossing a great river, or even breaking ground, moving house, or settling into a new home—need not choose a day or hour, nor heed the Taisui, the Taiyin General, Yuejian, Yuehao, and other shensha, or the taboos of one’s own year of birth; it is said that no calamity will be incurred. In every kind of dangerous and baleful place, so long as one concentrates on guarding the One and does not grow slack, the host of evils will withdraw and dare not do harm.

If one momentarily forgets to guard the One and is harassed by ghosts and demons, or meets with an oppressive nightmare while asleep, one should go into the courtyard and look at the Assistant Star (Fuxing, a star beside the Northern Dipper), hold both hands in the wogu clasp (a fist gesture common in Daoist practice), and concentrate on guarding the One; the ghosts and demons will then depart. If the sky is overcast and rainy and the stars cannot be seen, one need only remain indoors, face north, and visualize the Assistant Star.

The Perfected (zhenren) say that the method of guarding the Mysterious One has the same efficacy as guarding the True One (Zhenyi). It is a method of the Dao used by the worthies of old to preserve nature and life (xingming), and it has been well confirmed. Before this method is transmitted, one should first swear a covenant to Heaven. The way of guarding the Mysterious One as annotated in the scripture requires that one first observe purification and fasting for a hundred days, and only then seek to practice it; there is also a saying that it can be seen in three or four days. Once it has been seen, if one continues to guard it without interruption for even a moment, long life may be attained.

The Laozi says, “Know the white, yet guard the black.” It also says, “Returning to the root is called stillness; stillness is called returning to destiny.” The meaning is that returning to the root is stillness, and stillness is a return to one’s original destiny. What is called the “Mysterious One” is the Perfected who gathers up and upholds one’s own primal destiny (the inner true numen). One need only sit in stillness and guard it until one is utterly quiet. Within supreme stillness, inside the round radiance, one suddenly sees one’s own true form—this is the “Mysterious One.” Once it has been obtained, if one continues to guard it, it will not depart.

The Huangting Jing says, “Above the Mysterious Origin the hun and po are refined; the One, as a thing, may be seen quite suddenly; only upon reaching utmost truth does one behold it; most to be shunned are the Qi (vital energy) of death and all that is foul and base.” In substance this means: in refining and nurturing the hun and po within the Mysterious Origin, the thing that is the One may appear very quickly; one must reach the realm of utmost truth before one can see it; what is most to be avoided is deathly Qi and every kind of filthy, base thing. The remaining effects are the twelve benefits spoken of above.

The spirit-lords of the five viscera each stand guard, keeping the five viscera at peace.

The Inner Landscape (Neijing) records: the Shen (spirit) of the heart is named Danyuan, with the courtesy name Shouling; the spirit of the lungs is named Haohua, with the courtesy name Xucheng; the spirit of the liver is named Longyan, with the courtesy name Hanming; the spirit of the kidneys is named Xuanming, with the courtesy name Yuying; and the spirit of the spleen is named Changzai, with the courtesy name Hunting. All these spirits circulate the Dao (the Way) of Heaven within the heart. If one visualizes and preserves them by day and by night, life can be prolonged. The spirits of the Three Origins and the five viscera dwell within one’s own person; each stands guard, and the five viscera are thereby at peace.

Quickly, quickly, in accordance with the statutes and ordinances!

“Statutes and ordinances” (lüling) refers to the decrees of the Most High (Taishang); the gods of Heaven and the gods of Earth all obey and carry them out. The decree also commands the spirits within the body to abide by these laws, so that the body remains calm and at peace. If a cultivator of the Dao can promptly follow the commands of the Most High and practice the “Way of the Celestial Pivot, the Mysterious One, and the Halting of the Wheel” (a Daoist method of cultivation), the spirits can set the bodily form in motion, and ascent to immortality will be close at hand.

This is a formulaic phrase for reciting scripture to dispel misfortune.

First compose and settle the mind and spirit (Shen), click the teeth, then sit upright and even the breathing. After sitting quietly for a while, close the eyes and silently visualize that within the Niwan Palace (the seat of the inner deities in the head) there are nine chambers and nine stars, with one person seated upright in each chamber: seven in all, in appearance like Daoist priests of the human world, wearing brown robes with their hair unbound; the other two dressed in the attire of the divine generals of the Assistant Star and the Supporting Star.

When the visualization is complete, silently contemplate the Big Dipper (Beidou) in the heavens until its starlight shines bright, as if right before the eyes. Then press the tongue against the upper palate and sit upright in quiet stillness. After a while, close the eyes and silently visualize the nine palaces and nine stars within the Niwan Palace, together with the seven Daoist priests and the two divine generals of the Assistant and Supporting stars. When this is done, visualize once more the Big Dipper in the heavens, its starlight bright as if before the eyes.

Next, with the tongue pressed to the upper palate, visualize a bridge forming that leads to the Big Dipper. From each of the five viscera issues a thread of Qi (vital energy) of a different color—five threads in all—which rise along the bridge and stretch across the Dipper. Then summon the Four Duty Messengers (divine envoys who keep watch over the four seasons and convey commands) to enter the Dipper by way of the bridge and report the matter being sought.

Then visualize the two messengers, the Qingyang Messenger and the Tuoluo Messenger, their forms like those of jade maidens, clad in blue-green robes and holding swords: one bearing a flower tray, the other bearing a ram’s head. They descend from the Big Dipper, cross the bridge, enter the nine palaces within one’s own body, and then come forth to inspect each chamber. When the inspection is complete, they return to the Dipper.

Wait quietly for a moment, then visualize the Nine Emperors—nine persons—within the Big Dipper, each wearing the same attire as the nine persons in the nine palaces of one’s own body. Riding the clouds, they come down along the bridge, enter the chambers of the nine palaces of the Niwan Palace, and sit facing the nine already there. Thereupon the forms suddenly gather into nine persons, and then, amid a deep and elusive haze, merge into one. This one person descends on clouds from the Niwan Palace, enters the Yellow Court (Huangting, the palace within the body where deities are held in contemplative visualization), sits upright, and recites seven times the “Incantation of the Great Deities of the Nine Chronograms of the Northern Dipper in the Midst of Heaven.” Afterward one recites scripture, praying that some particular calamity be dispelled; one may also carry out the practice according to the ritual method being used. When this is finished, recite seven times the “Divine Incantation of the Northern Dipper for Long Life and Clear Intelligence.”

Finally, visualize the bodily form suddenly vanishing, wait quietly for a moment, and then withdraw from the contemplative visualization (cunsi). The oral instructions transmitted by the ancestral master at the altar are said to be highly efficacious.

Discourse on the Two Messengers

The Method of Flying Steps for Seizing Spirits (Feibu Zhuoshen Fa) says: the Northern Dipper (Beidou) is the Tianyi Noble (Tianyi Guiren), a venerable spirit (Shen). The practitioner should transform into the image of the Noble to whom he or she belongs, and employ two messengers to handle affairs.

In the name Tuoluo, tuo means vast and luo means to exercise overall control, so Tuoluo is the high official within the Beidou who directs affairs. In the name Qingyang, qing means to take charge and yang refers to goodness, so Qingyang is the official within the Beidou who manages good matters. Si and Chou are the proper stations where the Tianyi Noble sits at rest; when within, the Tuoluo messenger has general charge of affairs. Si and Wei are the proper stations of the Tianyi Noble’s going out and coming in; when outside, the Qingyang messenger has general charge of affairs.

One ritual practice is to hold flower branches and sheep-shaped objects, using them to symbolize the messengers and to manifest their forms. Others say that Qingyang does not refer to a sheep, but to holding a willow; when sacrifice is offered to the Beidou, willow branches are presented in place of tea, and the spirits descend. These are ritual objects in the sacrificial method, set out for people to view; they are not used as a metaphor for the messengers. In general, Chou and Wei are the directions of the Tianyi Noble’s going out and coming in, and the two messengers have charge of them, so it is also reasonable to call the messengers Great Auspicious (Daji) and Lesser Auspicious (Xiaoji).

The appearances of the two messengers are not fixed. Sometimes they wear immortal robes and resemble jade maidens; sometimes they wear the heaven-reaching crown and resemble officials on duty; sometimes their faces are blue-green and red, their hair stands straight and thrusts against the cap, and they wear the clothing of strongmen; sometimes they wear embroidered robes and jade belts and resemble palace attendants. What never changes is that they hold sheep-shaped objects, flower branches, and weapons.

These two messengers communicate upward with Heaven, downward with Earth, and in the middle with humanity. Within the Three Powers of Heaven, Earth, and humanity, and within the Six Conjunctions (above, below, and the four directions), every affair under the jurisdiction of the palaces and offices of the Beidou is gathered and administered by them. Such methods as consulting the Dipper and entering spirit, the flowing evolution of the Primordial Guideline, the flying steps of the Nine Dawns, returning to the Origin and concealing oneself, and transformation and ascent must all be led first by the two messengers before they can be carried out. Their responsibilities are therefore extremely weighty.

There are also people who do not understand this and call them Peach-Blossom Sha or Sheep-Blade Sha (names of baleful killers). This is a very great error.