《太上玄灵北斗本命延生经注（傅洞真）》

The Commentary on the Scripture of the Northern Dipper for Extending Life According to One’s Birth Destiny, by the Most High, Mysterious Spirit was written by the Song-dynasty Daoist Fu Dongzhen. In three volumes, it is included in the Zhengtong Daoist Canon, in the Jade Instructions category of the Cavern of the Spirit section. The work focuses on cultivating body and mind. The text shown here is the title of its preface.

The Beidou Jing was proclaimed by the Most High Lord Lao and passed down after the Celestial Master Tianyi heard it with his own ears in the Han dynasty. Lord Lao spoke the sacred words, while the Celestial Master Tianyi listened below and recorded them as a scripture. Could Tianyi have failed to understand the teachings of a sage, then taken it upon himself to add words, teach hidden instructions, explain the principles of choice and rejection, and clarify subtle mechanisms that are difficult to grasp?

The scripture contains many lines in the four-and-six style. Some people have therefore made groundless guesses, claiming that its literary style resembles works of the Han and Tang dynasties and that it must have been written by Celestial Master Du; if not by him, then by Celestial Master Zhang. Without any evidence, they have borrowed the names of the two Celestial Masters to slander the scripture. Yet one of the two ascended, and the other underwent transformation, leaving behind the body as one who had attained the Dao. Both left writings of exceptional refinement. How could they have written such crude words?

If no one had compiled and arranged the Five Classics and Six Canonical Works, the writings of the various schools, and the Buddhist scriptures, how would they have been passed down? Confucian texts have been annotated, revised, and compiled by successive generations from ancient times to the present, and that work is still not complete. How much more, then, do the profound and mysterious teachings of Daoism, whose meanings are deep and subtle, require explanation?

This scripture is recited jointly by the human and celestial realms to pray for blessings and avert calamity, and it has long been answered with many signs of efficacy. As for the offense of slandering it, the scripture speaks plainly: one’s fate will sink into the Six Destinies, and after death one will lose human form. This is truly pitiable; such bitter consequences are all brought upon oneself. I, Dongzhen, now write this commentary to correct the ignorant who slight and slander the scripture, and to put a stop to their misguided thoughts. I therefore cite teachings from various scriptures and the words of earlier masters, examining and explaining them in detail. I have also deliberately offered evidence in plain, accessible language so that those of middling and lesser understanding may grasp it. Those of superior insight need not read these pages.

Respectfully written in preface by Fu Dongzhen.

Commentary on the Scripture of the Most High, Numinous Mystery, Northern Dipper, for Extending Life According to One’s Birth Destiny, fascicle one

Commentary by Fu Dongzhen

“Tai” means supreme or immense, while “shang” conveys honor and exalted status. What is supremely vast and incomparably lofty is called “Taishang,” or Supreme. “Xuan” refers to what is hidden, subtle, and profound; “ling” refers to sacred transformations and responsive manifestations.

According to the Diagram of the River Chart Classic in Comprehensive Context, the “Northern Dipper” is the essence of the Nine Heavens and the numinous soul of the Nine Earths. It also symbolizes the wondrous functions of the Nine Stars and the awesome power of the Nine Provinces. “Original Destiny” refers to a person’s natal star, which governs that person’s fate. Each year, the natal star descends to the human world six times to examine people’s offenses and blessings. The “Scripture for Prolonging Life” describes a path of cultivating the Dao and nourishing life.

Xuan, Yuan, and Shi are three fundamental forms of Qi, the primordial energies that constitute heaven, earth, and all things. Xuan Qi arises from the earth, Yuan Qi from humanity, and Shi Qi from heaven. Humanity takes its model from the earth, the earth from heaven, heaven from the Dao, and the Dao follows what is natural.

Humanity takes its model from the earth, hence the name “Xuan.” Humans are the most spiritually perceptive of all beings, hence the name “Ling.” The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; and Three gives birth to Nine. The Three Qi are the honored foundations between heaven and earth, while the Nine Qi are the source from which all things arise. The Northern Dipper stands in the center of heaven and governs the Nine Qi. The principle that “Nine returns to One” is encompassed by Xuan Yi, the mysterious and unified foundation. Xuan Qi arises from the earth and takes humanity as its model; this is why it is called the “Northern Dipper of Original Destiny.”

When people receive life, each receives a share of one Qi. Life arises from Qi, whose source is Xuan Yi. Since each person is born by receiving a share of Qi, one should understand the root of life and once again guard Xuan Yi in order to prolong life.

“At that time” refers to when this scripture was first preached.

“Taishang Laojun”: When heaven and earth first separated, one Qi gave rise to Yuanshi, two Qi gave rise to Yuanhuang, and three Qi gave rise to Laojun. Laojun occupies a lower position and serves as the ruler who teaches and transforms all things. In heaven, he is the lord of the heavens; when he descends to the human world, he is the teacher of rulers through the ages. Among the stars, he is called the Great Emperor of Heaven; in Daoism, he is called Taishang Laojun. The “Great Sage Laojun in the Palace of Great Clarity” mentioned here does not refer to that figure.

On the seventh day of the first month in the first year of Yongshou.

Yongshou was the reign title of Emperor Huan of Han. The commentary says that this day fell on the seventh day of the first month in a Yǐwèi year.

In the Palace of Taiji, within the Realm of Great Clarity (Taijing), one of the Three Pure Ones’ (Sanqing) realms.

The Realm of Great Clarity is where Lord Lao resides. His palace is called the “Palace of Taiji, Great Clarity, and the Cavern of the Divine” (Sanhuang Dongshen Taiqing Taiji Gong). The Scripture on the Opening of Heaven says: At the crown of the rounded canopy of heaven lies the supreme Great Luo Heaven, which is the Three Pure Ones’ realm. The Sacred Realm of Jade Clarity has twelve tiers of sacred heavens. Below Jade Clarity, the Authentic Realm of Supreme Clarity has twelve tiers of true heavens. Below Supreme Clarity, the Immortal Realm of Great Clarity has twelve tiers of immortal heavens. Below Great Clarity are the four heavens of the people. Beneath the heavens of the people are the four heavens of the Formless Realm; beneath the Formless Realm are the eighteen heavens of the Realm of Form; and beneath the Realm of Form are the six heavens of the Realm of Desire. Below the Realm of Desire, the heavens reach upward into the Great Void and downward to the human world.

Together, the Three Pure Ones’ realms comprise thirty-six heavens. From them arise the myriad things of the Three Realms, whose forms spread throughout the eight directions. Below these, countless worlds arise in turn. All the worlds in the eight directions of Heaven and Earth belong to the three-thousand great-thousand worlds, sustained by the Qi of the Three Pure Ones’ Three Origins. In each direction, the lands of the nine provinces in the thirty-six heavens above and below correspond to the thirty-six gates in Heaven. Thus, the Qi of Heaven, Earth, and humanity—the Three Powers—flows between them: Heaven and humanity respond to one another and together receive the Dao from which they are born. The Realm of Great Clarity lies below Jade Clarity and Supreme Clarity, and above the ten thousand heavens of the Three Realms. Another text reads “in the Palace of Great Clarity,” which the commentator considers incorrect.

Beholding living beings.

The Most High, a Daoist honorific for the supreme deity, often surveys the world from within the palace, compassionately taking pity on living beings.

Though they have passed through countless kalpas, living beings still drift and sink in a realm of suffering, repeatedly undergoing the cycle of birth and death.

If people cannot awaken, they will sink into suffering and pass through the cycle of birth and death again and again. Even after countless kalpas, there is no end.

Some living beings are born into the human realm, the condition of human life…

Beholding living beings.

The Most High often surveys the world from within the palace, compassionately taking pity on living beings.

Though they have passed through countless kalpas, living beings still drift and sink in a realm of suffering, repeatedly undergoing the cycle of birth and death.

If people cannot realize the Great Dao, they will remain sunk in suffering for a long time, turning through the cycle of birth and death. Even after countless eons, there will be no end.

Some are born among humans, some in China, some in lands beyond the borders, and some among the distant peoples of the wild regions. The “human realm” is one of the Six Realms. Wherever they live—within China, in the borderlands of the four directions, or in remote regions of the eight directions—those who have the three kinds of karma of body, speech, and mind, and the five kinds of entanglement all belong to the human realm. Another text writes “lands of the barbarians,” but that wording is incorrect.

Some people are wealthy and honored, others poor and lowly. These circumstances arise only from temporary conditions, and a person may even fall into hell because of them.

Some do good, others do evil; some accumulate blessings, others create offenses. People’s minds differ, as do the causes and conditions they set in motion and the karmic results they will later undergo. The underworld authorities, who record and examine good and evil, keep account of all this without error.

This is because circumstances in the world are never fixed.

The “method of settling the One” is a way to still the mind and bring it back to unity. It is the foundation for knowing one’s nature and the true reality of all things, and a path toward attaining the Dao. In the most ancient times, people had no need to cultivate themselves deliberately: their minds were naturally still. They were then simple and sincere, whole and undivided. In later ages, people’s minds grew restless and shallow, and scheming thoughts gradually arose. Their innate simplicity slowly fell away, and their faults increased. Unable to settle their minds, people became cut off from the Dao.

For this reason, the Most High Lord Lao traveled west to Jibin, in the ancient Western Regions, where he opened the gate of prajna—the gate of wisdom—and taught methods for calming the mind and spirit. He expounded the teachings of the scriptures widely to guide people toward awakening. Sadly, people in the latter age crave beautiful colors with their eyes, fine and delicious tastes with their mouths, and the scent of orchids and musk with their noses. Their bodies seek rich foods and effortless comfort, while their minds cannot come to rest. These desires obscure the root of their nature. People may recite many passages from the scriptures, yet fail to hold their teachings true in their hearts.

People in ancient times ate what they found delicious, wore what suited them, and were content with their own customs. They did not envy those of higher or lower status. Even into old age, they did not visit one another; each lived without comparison or covetousness. Thus they had no need to cultivate themselves deliberately: the Dao came naturally to fruition. Today, those who practice entering stillness often say that one must not cling to appearances or outward forms; even the slightest lingering attachment or hindrance means one has gone astray. This is reasonable, but it does not explain where to begin.

Daoist texts include the Scripture of Inner Observation, the Scripture of Settling and Contemplation, the Scripture of Clarity and Stillness, the Scripture for Dispelling Calamities, and the Treatise on Sitting in Forgetfulness. These scriptures and treatises explain the matter with great clarity, yet people still struggle to find their way. How much less can they rely on scattered, obscure teachings? Of all texts, only this Scripture of the Northern Dipper for Prolonging Life is the foundation for knowing one’s nature and true reality, and a direct path to great stillness. If one cultivates oneself in accordance with the scripture, one can see the roots of entering stillness. Once one reaches a state free of deluded thoughts, inner knots, and craving, one will understand that the scripture’s merit is inconceivable.

The burdens of sin entangle people and bind their souls in the underworld, where the dead are governed and made to endure every kind of suffering. When their term of suffering ends, they may be unable to be reborn as human beings and instead be born among livestock, birds, or insects, moving ever farther from the human path and finding it difficult to regain human form. They sink continually, without realizing it themselves. This is all because in a former life they lost sight of their true nature and so suffer the karmic consequences of transmigration.

“Burdens of sin” refers to ten kinds of wrongdoing, committed through the body, speech, and mind. There are three bodily misdeeds: killing, stealing, and sexual misconduct. There are four misdeeds of speech: lying, flowery and insubstantial talk, divisive speech that sows discord, and abusive speech. There are three misdeeds of mind: covetous desire, anger and resentment, and delusion. To “entangle” means to ensnare; to “bind” means to fetter. If people cannot discern the foundations of nature and its manifestations, or understand the path that leads to realization, they drift in the river of love and desire and the sea of craving, entangled and bound by all kinds of wrongdoing, unable to free themselves. Their souls are then confined in the underworld, where their yang souls—the living souls of human beings—endure every kind of distress. When their term of suffering ends, they may have strayed so far from the human path that they cannot be reborn as human beings, but fall among beasts, livestock, birds, or insects, moving ever farther from the human path and finding it difficult to be born human again. They sink into obscurity without reflecting or coming to their senses. This is all because in a former life they were deluded and lost sight of their true nature, and so must bear the karmic consequences of transmigration.

The Old Lord, a Daoist honorific for the Most High Lord Lao, took pity on living beings and manifested in many forms, descending into the world to teach and transform them.

Out of compassion for living beings, the Old Lord manifested and descended, expounding the scriptures so that the deluded might awaken. The Scripture of Great Mystery says that the Heavenly Lords of the Nine Heavens each arrayed their ranks of immortals and ceremonial retinues in the various palaces of Great Clarity to invite the Old Lord. He went in turn to each heaven and expounded the Central Yellow Nine Paths, the Daoist teachings on cultivating the Dao and attaining realization. Seated upright and solemnly in the Hall of the Supreme Ultimate, he used billions of manifestations to teach according to the circumstances of each place. He established different titles to suit the capacities of living beings and offered aid throughout the heavens and the human world. Thus he often appeared in the world, serving as a teacher on behalf of the Heavenly Emperor.

When he arrived in Shu Capital (in the area of present-day Chengdu), the earth deity emerged from beneath the ground and sat reverently in the Hall of the Supreme Ultimate. The Great Lord Lao manifested countless forms, establishing teachings according to the circumstances of each place and assigning different titles to suit the capacities of living beings. He thus offered salvation widely to the beings of Heaven and the human world. For this reason, Laozi often displayed miraculous powers and served as a teacher to emperors throughout the generations.

The commentary says that Shu Capital means Chengdu in western Shu. According to the Scripture of Opening Heaven, beneath the world of Limitlessness lies another realm, divided into nine layers and territories governed by thirty-six Earth Sovereigns. Beneath the nine layers is a kind of Qi called “Wind-Marsh Qi”: it resembles wind but is not wind, resembles water but is not water. Dim and indistinct, it supports the earth and keeps it from collapsing. The earth deity dwells among the nine layers. The Celestial Venerable is above and the earth deity below; when the Great Lord Lao descended, it was fitting according to ritual for the earth deity to emerge and support his feet.

The earth deity raised a jade platform and made it into a high seat. Laozi then climbed onto it and sat down, teaching the Celestial Master Perfected One the Scripture and Instructions for the Northern Dipper and One’s Original Destiny, a scripture and set of oral formulas concerning the Northern Dipper Lords’ protection of a person’s original destiny and the prolonging of life.

The commentary identifies the Celestial Master as a man surnamed Zhang, from Fengyi in Pei County, and the eighth-generation descendant of Zhang Liang, the Marquis of Liu. Han-era tradition says his original name was Zhang Ling; after entering the Dao, he added the character “Dao” to his name. Daoist books call him Zhang Daoling, courtesy name Hanfu. To avoid writing Zhang Daoling’s name directly, the commentator refers to him instead as the “Perfected One.” According to tradition, the Celestial Master and Laozi traveled together to Chengdu and came to the place where the Taihao Jade Maiden cultivated the Great Elixir. In response to their arrival, the earth deity caused a jade platform, more than one zhang high, to emerge. Laozi ascended the platform, while the Celestial Master bowed beneath it. Laozi then taught him methods for extending life through the Northern Dipper and reducing the hazards of death, and passed these methods on to him. The site lay a little over one li to the left of Chengdu Prefecture’s south gate. The commentary says that at the time there was also a Jade Platform Abbey and four stone supports for the platform. When the Celestial Master established administrative centers for the Daoist religion, he designated this as the twenty-third center. Here, “scripture” means the written text, while “instructions” means the formulas for carrying out its methods. There was also a Scripture and Instructions of Mysterious Numinous Efficacy, used to perform the specific rites described in this scripture.

Laozi taught important methods widely in order to bring salvation to all living beings.

The Most High—the Daoist honorific for the supreme divinity—is boundlessly compassionate. He proclaims and elucidates profound scriptures and teachings, saving all beings without distinction between the wise and the dull. He gives everyone the chance to understand, awaken, and practice, and thereby encounter the true and authentic Dao (the Way).

At that time, the Lord Lao (Taishang Laojun) told the Celestial Master (Tianshi), “A human body is hard to attain.”

The Scripture on the Generation of Life says: When a person is conceived in the mother’s womb, the Three Origins—the three primal forces in Daoist teaching—nurture the fetus, and primordial Qi, the vital energy at the source of life, gathers and takes shape. By the ninth month of pregnancy, consciousness gradually becomes complete and the breath fills out, enabling the child to make a sound. Once the voice emerges, consciousness is fully present as well. At this moment, the Nine Heavens celebrate. Taiyi, a Daoist deity, holds the talismanic mandate; the Emperor Lords assess the child’s destiny; the registrar records the child’s name; the Director of Destinies sets the child’s lifespan; the Five Emperors oversee the birth; and the Holy Mother protects the birthing chamber. Celestial and terrestrial deities, along with the spirits of the Three Realms, guard the child together. The Nine Heavens’ officers of the horse stand in the courtyard, facing east, and recite the Precious Scripture of the Nine Heavens on the Generation of Life nine times. When a boy is born, all the spirits call out together, “Respectfully received”; when a girl is born, they call out together, “Respectfully carried out.” The Director of Destinies responds with respectful assent for a boy and with respectful compliance for a girl, and only then can the child be born. If the nine chief officers do not issue the mandate, and the spirits do not respond together, a person cannot be born.

For a person to be born again as a human being, to take form beneath the sun and move Heaven and Earth, is an honor beyond measure. The Celestial Perfected, terrestrial deities, and spirits of the Three Realms all descend to protect and assist; this is no easy thing to obtain. Nor is a person’s birth lowly. From this we know that a human body is truly hard to attain. The sages of old offered this comparison: Scatter a mustard seed from the summit of Mount Kunlun, then hold a needle below the mountain to catch it. The chance that the seed lands on the needle is like the chance that beings attain a human body. No one can count how many miss the mark. That is why it is said that a human body is hard to attain.

Birth in the Central Land is hard to attain.

The Central Land means the land of China, regarded by both the human world and Heaven as the place richest in blessings and most exalted. Those with shallow blessings and affinities have little chance of being born there.

Even if someone is born there, that does not mean they will encounter the true teaching. Many lose their way from the authentic Dao and turn instead to heterodox sects.

The Perfected Yin said, “When an upright person teaches a deviant doctrine, that doctrine can return to what is upright. When a crooked person teaches the true teaching, the true teaching can be led onto a deviant path. The teachings themselves have no fixed distinction between right and wrong, and the Dao has no two different roots. It is only because people harbor deviant thoughts that they stir up confusion in one another, leaving others unable to understand the principles and unlikely to encounter the true teaching.”

There are many sources of wrongdoing: indulging in cunning and deceit, giving free rein to sensual desire and killing, becoming attached to every kind of passion, and allowing greed and anger to grow. These lead people to sink into hell and lose the chance to be born again as human beings.

When the six senses—the eyes, ears, nose, tongue, body, and mind—are not purified, every kind of transgression arises from them. Cunning and deceit include smooth talk, stirring up discord, and lying; many people let themselves act without restraint. Sexual indulgence and killing mean giving free rein to desire and taking life; many people act as they please, without knowing moderation or abstaining. Desires and passions arise in abundance, and people often cling to them, unable to let them go. Greed and anger, too, are often indulged and left unchecked. After death, people sink into hell, endure all kinds of suffering, and can no longer obtain a human body.

Living beings do not understand these causes and conditions, nor do they know the right path, and so many remain confused.

The Old Lord took pity on these beings. He therefore transmitted teachings that explain the wholesome conditions for cultivating the Dao, helping people understand its principles. A person’s body, nature, and life all arise through the Dao. The Scripture of Inner Observation says, “What receives bodily form is called nature; what receives life from the Dao is called life.” Both human nature and life originate in the Dao. To understand its principles and follow the Dao is like sowing in spring and surely reaping in autumn. Sow again the following spring, and growth will come once more. The generations of life continue without end, and none can be separated from the Dao.

Do not be born in a place where there is no Dao, …

A ruler who possesses the Dao comforts the people as he would care for his own children. A ruler without the Dao, however, regards them as no more than grass, trees, and dust. The reigns of Jie of Xia and Zhou of Shang, the First Emperor of Qin and Emperor Yang of Sui, along with the periods of Jin and Wei, were marked by one age of turmoil after another. How could anyone count themselves fortunate to be born in such times? To be born in a country under enlightened rule must surely be the result of great goodness accumulated in former lives.

In this way, the foundation of human existence can continue without interruption.

Once you understand this principle, you can be reborn as a human being in life after life, so that this foundation does not come to an end.

If you also cultivate the right path in your heart, you will gradually enter the gateway to the immortal path, leave the cycle of rebirth forever, ascend to the realm of the immortals, and attain the Dao.

The Dao is within the heart. Hold fast to it and do not let it slip away; then your practice will advance step by step and gradually bear fruit. Everyone who cultivates the Dao and studies its teachings must begin with what is easy and proceed by degrees. That is why the Book of Changes includes the Gradual Progress hexagram. Laozi also said, “A tree that takes two arms to encircle grows from a tiny shoot; a journey of a thousand miles begins beneath one’s feet.” The only thing to fear is knowing the right path but failing to practice it. If you truly put it into practice, nothing is beyond reach. By cultivating the right path and steadily advancing, you can leave the cycle of rebirth and attain the Great Dao.

For this reason, I teach you this wondrous method, so that the people of Heaven—those guided by the Heavenly Dao—may be delivered, return to the true Dao, and understand their allotted destiny.

The Lord Lao transmitted the wondrous scripture and instructions to the Celestial Master, awakening cultivators of limited understanding, turning them toward the true Dao, and helping them understand their Original Destiny, the allotment received before birth.

On the day of your personal destiny—the day corresponding to your zodiac sign and cyclical designation—you may observe purification and perform a Zhaijiao rite, praying to the Northern Dipper.

A person’s Original Destiny is called a “Small Gathering of Accounts.” On this day, the spirits within the body assemble in the Palace of Origin to determine guilt and good fortune. Such a day occurs once in each cycle of the Six Jia. For this reason, the scripture says that the Northern Dipper descends among humanity six times each year. These are suitable days to observe purification, perform a Zhaijiao rite, and pray to the Dipper stars: confessing transgressions, dispelling calamities, and seeking longer life and greater blessings.

The Three Officials are the Heavenly Official of the Upper Origin, who bestows blessings; the Earthly Official of the Middle Origin, who pardons sins; and the Water Official of the Lower Origin, who releases people from misfortune. The Seven Primordial Lords are governed by the Three Officials and belong to the Three Origins; a person’s Three Destinies also belong to the Three Officials.

The Five Emperors.

The Azure Emperor (the sovereign of Wood Virtue in the East) belongs to Wood; the Red Emperor (the sovereign of Fire Virtue in the South) belongs to Fire; the White Emperor (the sovereign of Metal Virtue in the West) belongs to Metal; the Black Emperor (the sovereign of Water Virtue in the North) belongs to Water; and the Yellow Emperor (the sovereign of Earth Virtue at the center) belongs to Earth. The human body takes shape through receiving the Qi of the Five Phases, so the affairs governed by the Five Emperors are all connected with human beings.

The Nine Offices

The Upper, Middle, and Lower Primordial Heavens each have three officials and nine offices, making nine officials and twenty-seven offices in all. The Upper Primordial Heaven has thirty-six bureaus, while the Middle and Lower Primordial Heavens each have forty-two, for a total of one hundred and twenty bureaus. These officials and bureaus oversee all beings and things in heaven and earth, including immortals, spirits, ghosts, and gods. Their affairs are referred to the offices of the Northern Dipper for review and administration, so that the responsibilities of all offices, within and beyond, are coordinated and nothing is overlooked, even in the smallest detail.

The Four Departments

The four departments of the Celestial Administration are the Department of Destiny, the Department of Records, the Department of Faults, and the Department of Peril. The four departments of the Underworld are the Department of Destiny, the Department of Records, the Department of Merit, and the Department of Killing. The Celestial Administration and the Underworld each have dedicated departments to oversee their respective affairs.

Petitions for Blessings and the Removal of Calamities

Any wish sincerely sought should be set down in a petition, memorial, or other formal document, fully expressing one’s intentions. The matter being presented should be described truthfully; there is no need to embellish the wording. In this way, one may pray for calamities to be dispelled and blessings to be bestowed.

Offerings Made with Reverence: Fragrant Flowers and the Five Fresh Fruits of the Season

Fresh, ripe fruits gathered in each season are called “seasonal offerings”: that is, fruits of the current season presented as offerings. The five fruits referred to here are peaches, plums, jujubes, chestnuts, and apricots. Offerings should be made with reverence.

Ritual Conduct in Accordance with Custom

The rituals of the world include entering and withdrawing, walking, bowing and raising one’s head, hastening up the steps to the altar, kneeling, bowing, and offering praise, as well as ceremonies for audiences, gatherings, and celebrations. Presenting flowers and water, and offering jujube broth and fine tea, are also common worldly customs. Offerings should be arranged according to a family’s means; they need not all be the same. Princes and nobles may set out more lavish offerings, wealthy elders somewhat less, and ordinary households should be more modest. Poor households, too, should give only what they can afford. Offerings are displayed simply to express sincerity.

Rituals also vary according to one’s closeness to others and the occasion. When relatives and friends gather to celebrate, people still observe the customs and forms appropriate to their status. When seeking blessings and protection from the divine perfected ones of the celestial realms, one must be all the more careful. This does not advocate extravagance; it means that ritual itself should be respectful and fitting.

Burning spirit money and paper horses is also a custom passed down in the world. The Celestial Master (Tianshi) says: In ancient times there was no currency; it came into use only in the middle ages. Later, burning paper money and paper horses was simply a way of following worldly custom. From the time Heaven and Earth first separated, the celestial realm already had a star called “Heavenly Money,” which governed matters of wealth. Though times change, the stars continue to move according to their courses, in accord with the Dao. This reflects the principle that Yin and Yang communicate with one another. If one performs the Jiao Dou ritual according to the ancient method of the Hetu—a rite of establishing an altar, praying, and paying homage to the stars—its ceremonies follow separate rules and differ from worldly customs.

The arrangement of a purified altar site should take its model from Heaven and symbolize Earth. Its inner shape should be round, symbolizing Heaven; its outer shape should be square, symbolizing Earth.

An altar site may be established at a Daoist temple or at home. Make arrangements to the best of your ability, and invite someone to preside over the ritual.

As long as a household can afford it, anyone may perform a Zhaijiao rite—a Daoist ritual for praying for blessings—and practice kindness and accumulate De according to their means and abilities. Those who lack the means need only be sincere and reverent. Those who can afford to give but are unwilling to do so cannot be said to be acting within their means.

The De cultivated in this way is profound and substantial, too extensive to recount in full.

Reciting the names of the True Lords of the Seven Stars of the Northern Dipper can dispel karmic offenses and cleanse calamities and misfortune, supporting blessings and longevity and bringing good outcomes to oneself. In times of urgent danger, one may burn incense and recite the scripture, praying for peril to turn swiftly into safety.

Sincerely chanting the sacred names of the Northern Dipper can gradually dispel karmic offenses and cleanse calamities and misfortune, while supporting blessings and longevity and bringing good outcomes to oneself. When facing urgent difficulties, one may burn incense and recite the scripture, praying that one’s wishes will soon be fulfilled and peace restored.

The scripture then proclaims The Great Sage Northern Dipper’s Efficacious Response in Dispelling Adversity:

Those who cultivate the teachings and methods of this scripture can resolve many kinds of calamity, as proven by the results. They should therefore perform a ritual to avert and dispel calamity and express their gratitude.

The Great Sage Lords of the Seven Stars of the Northern Dipper can resolve three kinds of calamity.

“Three Calamities” refers to misfortunes brought by three stars. They are especially severe in years corresponding to a person’s birth year. In the Northern Dipper method of averting calamities, some practitioners place and venerate the star positions representing the Three Calamities in front of the Dipper altar, because these stars are believed to govern various misfortunes. According to the correspondences between birth-year branches and years listed in the scripture:

People born in Yin, Wu, or Xu years encounter the Human Emperor Star, the Heavenly Calamity Star, and the Earthly Disaster Star in Shen, You, or Xu years; these are called the Three Calamities.

People born in Shen, Zi, or Chen years encounter the Heavenly Worm Star, the Heavenly Punishment Star, and the Heavenly Broom Star in Yin, Mao, or Chen years; these are called the Three Calamities.

People born in Si, You, or Chou years encounter the Earthly Defeat Star, the Earthly Death Star, and the Earthly Punishment Star in Hai, Zi, or Chou years; these are called the Three Calamities.

People born in Hai, Mao, or Wei years encounter the Black Malign Star, the Hidden Plot Star, and the White Slaughter Star in Si, Wu, or Wei years; these are called the Three Calamities.

When these stars shine upon a person’s birth sign, misfortunes may also arise over the following three years. One should therefore avert them in advance through prayers and rituals, seeking blessings.

The Great Sagely Lords of the Seven Origin Stars of the Northern Dipper—the deified and exalted beings of the seven stars—can dispel the “calamity of the Four Sha.”

The year Sha, month Sha, day Sha, and hour Sha are collectively called the “Four Sha.” When Yin and Shen, Si and Hai, Chen and Xu, Chou and Wei, Zi and Wu, or Mao and You occur together in the year and month, and conflict with a person’s Four Pillars—the cyclical signs of the birth year, month, day, and hour—with all the conflicting relationships present, this is called incurring the Four Sha. Such an affliction brings more severe misfortune and should be averted in advance.

The Great Sagely Lords of the Seven Origin Stars of the Northern Dipper can dispel the “calamity of the Five Phases.”

The Five Phases overcome one another as follows: Metal overcomes Wood, Wood overcomes Earth, Earth overcomes Water, Water overcomes Fire, and Fire overcomes Metal. The scripture holds that an imbalance among a person’s Five Phases, in which they overcome one another, may bring misfortune; one should therefore avert it in advance.

The Great Sagely Lords of the Seven Origin Stars of the Northern Dipper can dispel the “calamity of the Six Harms.”

The Six Harms correspond as follows: Zi harms Wei, and Wei harms Zi; Chou harms Wu, and Wu harms Chou. The scripture then mentions that Fire overcomes Metal, and says that an imbalance among the Five Phases, with the phases overcoming one another, may bring misfortune; one should therefore avert it in advance.

The Great Sagely Lords of the Seven Origin Stars of the Northern Dipper can dispel the calamity of the Six Harms.

When Zi and Wei meet, Chou and Wu meet, Yin and Si meet, Chen and Mao meet, Shen and Hai meet, and You and Xu meet, these Earthly Branches clash and bring harm in pairs. This is called the “Six Harms.” Divination texts say that when signs of the Six Harms appear repeatedly, sorrow often outweighs joy. One should therefore seek to avert misfortune through a ritual of deliverance.

The Great Sage Lords of the Seven Origins of the Northern Dipper can dispel the calamities brought by the “Seven Injuries.”

The Robbery Sha, Calamity Sha, Heaven Sha, Earth Sha, Year Sha, Month Sha, and Death Spirit are collectively called the “Seven Injuries.” They are also held to correspond to the stellar essences of the seven stars of the Northern Dipper. Those who encounter these inauspicious forces may suffer calamity and should therefore pray and seek deliverance without delay.

The Great Sage Lords of the Seven Origins of the Northern Dipper can dispel the calamities brought by the “Eight Adversities.”

A person’s natal configuration is divided into three elements: the Heavenly Stems form the Heavenly Element, the Earthly Branches the Earthly Element, and the Five Phases of the Nayin the Human Element. These three elements are then matched with five positions. When these eight factors are favorable, they bring blessings; when they run counter to one another, they bring misfortune. If an inauspicious sign appears in the year, month, or natal configuration, and calamities follow one another in rapid succession, one should perform rites of deliverance and atonement to dispel them.

The Great Sage Lords of the Seven Origins of the Northern Dipper can dispel the calamities brought by the “Nine Stars.”

The Nine Stars are, in order: first, Rahu; second, the Earth Star; third, Mercury; fourth, Venus; fifth, the Sun; sixth, Mars; seventh, Ketu; eighth, the Moon; and ninth, Jupiter. If these stars bring inauspicious signs and calamities follow one another in rapid succession, one should pray and perform rites of deliverance and atonement in hopes of dispelling them.

The Great Sage Lords of the Seven Origins of the Northern Dipper can dispel the calamities brought by the “Nine Stars.”

These Nine Stars are also governed by the Palace of the Northern Dipper. When a person encounters them in a given year of the cycle, good or ill fortune should be assessed according to the stars’ relative strength and the palaces they occupy. If the reading is inauspicious, one should also pray to the Palace of the Northern Dipper and perform rites of deliverance.

The Great Sage Lords of the Seven Origins of the Northern Dipper can dispel calamities affecting a married couple.

Men and women should follow the Dao of Yin-Yang when entering marriage. They should first check whether their birth charts are compatible, and only then become husband and wife. This is a rule handed down by the sages of antiquity. Some people in the folk tradition speak of a “Heavenly Marriage,” believing that a couple may marry without any such examination. This can leave Yin and Yang in disharmony between husband and wife and bring all kinds of misfortune.

Classical fate calculations list such baleful spirits as Guchen, Guasu, Yinsha, Yangsha, Qianwu, Houwu, Shayang, Shayin, Shafu, Shaqi, Juefang, and Guluan, each with corresponding case precedents. These are considered baleful influences that affect marriage and offspring. If the affliction is severe, a person may marry several times or even live alone for life. Even if a suitable partner is later found, the misfortune can be dispelled and atonement made through a ritual of exorcism and deliverance.

The Great Sage, the Seven Lords of the Northern Dipper, can dispel calamities affecting the marriages of men and women.

There are many causes of calamities affecting men and women. They may be connected with the spouses’ birth-year destinies, the fengshui of their ancestors’ graves, or a loss of hidden virtue that makes it difficult to have descendants. If the calamity stems from birth-year destinies or graves, one may pray for it to be lifted, make atonement, and avert disaster. If it stems from a loss of virtue, one should promptly make amends at a Dipper Palace, a temple dedicated to the Northern Dipper deities, do good deeds, and accumulate virtue to plant blessings for one’s descendants. Without doing so, one cannot obtain offspring.

The Great Sage, the Seven Lords of the Northern Dipper, can dispel calamities related to childbirth.

If a woman’s fate chart contains the Three Punishments, a combination believed to bring injury and punishment, or if she faces calamities brought by the Metal Sha, bloodshed, or the spirit of the blood corpse, she may pray for relief. If she harbors jealousy and resentment, she should promptly make amends at a Dipper Palace and cultivate her virtue each day, so as to avoid calamity.

The Great Sage, the Seven Lords of the Northern Dipper, can dispel calamities of repeated entanglement, in which disasters occur one after another and continue to implicate those involved.

“Transmitted corpse disease,” also called “corpse affliction,” was the ancient name for certain contagious and persistent illnesses. People believed that it spread continually and could even afflict an entire family; it was also called “the summons of the grave lawsuit.” When faced with such a condition, one should promptly cultivate goodness and accumulate virtue, then follow the prescribed rites to dispel the calamity.

The Great Sage, the Seven Lords of the Northern Dipper, can dispel calamities of repeated entanglement. “Transmitted corpse disease,” also called “corpse affliction,” was believed to spread continually and even afflict an entire family; it was also called “the summons of the grave lawsuit.” One should promptly cultivate goodness and follow the prescribed rites to dispel the calamity.

The Great Sage, the Seven Lords of the Northern Dipper, can dispel calamities caused by pestilence.

“Wenhuang” refers to seasonal epidemic Qi. If a person fails to cultivate their spiritual root, indulges their appetite by eating too much spicy or pungent food and meat, and does not practice benevolence and righteousness, while family members live in discord and the household shows no reverence through incense offerings or sacrifices to the gods, they may be denied divine protection. The family may then suffer an epidemic, contract pestilential toxins, and face illnesses both great and small; some may even die. If their karmic offenses are especially grave, the family line may be brought to an end. This calamity is called “heaven-sent contagion,” meaning an epidemic sent down from the Heavenly Repository. If the disease has already spread to one or two people, they should promptly pray and perform rites to ward it off, seeking to dispel the calamity.

The Great Sages, the Seven Lords of the Northern Dipper (the seven star lords corresponding to the seven stars of the Northern Dipper), can avert the calamity of illness.

Daoist ritual methods hold that both long-standing illnesses and newly contracted diseases can be dispelled in this way.

The Great Sages, the Seven Lords of the Northern Dipper, can avert the calamity of Jing-demons.

The scripture says that harm inflicted by demons and malign spirits can be dispelled through ritual methods.

The Great Sages, the Seven Lords of the Northern Dipper, can avert the calamity of tigers and wolves.

Methods of divination say that those born in the Year of the Rat who encounter a Rabbit day, and those born in the Year of the Ox who encounter a Dragon day, may, by reckoning through the sequence, be fated to face this calamity. They should avoid entering the mountains and forests lest they encounter tigers or wolves. Another method of reckoning holds that those born in the Year of the Rat who encounter a Monkey day, and those born in the Year of the Ox who encounter a Rooster day, also face what is called the “tiger-and-wolf affliction.” Encountering the “Seven Sha” or “Metal Sha” may likewise bring bodily harm, so all these dangers should be warded off. Before entering the mountains, one should first perform rites to avert calamity. From these kinds of dangers through the “Earth Net calamity,” they are collectively called the “Eight Perils.”

The Great Sages, the Seven Lords of the Northern Dipper, can avert the calamity of insects and snakes.

The Baopuzi says that the land’s Qi in the Central Plains is clear and harmonious, and there are no poisonous insects. In the south, the land’s Qi is irregular, and the climate is changeable and fierce, so poisonous insects are more numerous. Before going into or out of mountain forests, one should take precautions and perform rites to ward off danger.

The Great Sages, the Seven Lords of the Northern Dipper, can avert the calamity of bandits.

When traveling by water or over land, it is best to report in advance to the Northern Dipper and pray for protection against misfortune. If you encounter bandits along the way and your belongings are stolen, the scriptures say this is retribution for having taken the king’s property in a past or present life. When your life may be in danger, quickly pray to the Northern Dipper and recite its names; you will be able to escape in time.

Great Sage Lords of the Seven Primordial Stars of the Northern Dipper, able to dispel the calamity of shackles and corporal punishment.

The Celestial Law says that if you have been imprisoned for a long time and suffered the calamity of shackles and corporal punishment, and your case is unjust but you have no way to appeal and clear your name, you may report it to the local City God and ask him to appoint officials to investigate the facts so that the matter can be resolved as soon as possible. Daoist priests who have performed rites in this way have achieved notable results; how much more so when praying to the stellar officials of the Northern Dipper to avert calamity?

Great Sage Lords of the Seven Primordial Stars of the Northern Dipper, able to dispel the calamity of an unnatural death.

There are many such examples, too many to list one by one. Any death that does not come peacefully at the end of one’s life is called an unnatural death. If you fear this kind of calamity, pray in advance for deliverance, and your prayer will surely receive a response. But if you deliberately violate the laws of Yin and Yang, how could you possibly avert it?

Great Sage Lords of the Seven Primordial Stars of the Northern Dipper, able to dispel the calamity of curses and oaths.

There is more than one kind of calamity of this sort. The Celestial Law says that spirits and gods of low rank should not accept people’s curses. They are not great gods who have attained the Dao, and lack the wisdom to distinguish right from wrong. Yet if they heed false, slanderous curses, they seize people’s souls and make them delirious and confused. Some people become dazed and speechless; others remain bedridden for a long time. According to the scriptures, these conditions are all caused in this way, and one may pray to the Northern Dipper for deliverance.

Great Sage Lords of the Seven Primordial Stars of the Northern Dipper, able to dispel the calamity of the Celestial Net.

The earthly branches Xu and Hai, corresponding to the Dog and Pig, are regarded as the “Celestial Net” and are connected to a person’s cycles of fate and fortune. When the two periods of fate and fortune coincide with the Celestial Net, calamity may follow in the form of punishment by the heavenly prison. One should therefore pray in advance to avert it.

The Seven Lords of the Northern Dipper (the seven stellar lords represented by the stars of the Northern Dipper) can dispel the calamity of the earthly net.

The hours of the Dragon and Snake are considered two critical limits through which the “earthly net” affects a person’s fortune. During these hours, or at related points in one’s fortune cycle, a person may face calamities such as imprisonment, punishment, or confinement by the authorities, and should therefore pray in advance for relief. When a person’s Three Fates and Four Pillars align with the year’s ruling spirit, this is called “obscured fortune” and is also believed to invite the calamity of entangling nets.

The Seven Lords of the Northern Dipper can dispel the calamity of weapons and warfare.

Disasters involving weapons and warfare have their appointed course. If one wholeheartedly takes refuge in and reveres the Dipper’s divinities—the Lords of the Northern Dipper—one can pass through the tribulation.

The Seven Lords of the Northern Dipper can dispel the calamity of water and fire.

Floodwaters surging and tribulation fires raging are both exceptionally devastating disasters. With the Dipper’s divinities’ protection, even those caught in a tribulation can be spared its harm.

The Seven Lords possess vast spiritual powers. They can relieve and deliver people from all kinds of disasters, helping suffering beings escape their plight. In times of urgent danger, sincere prayer and recitation of the scripture bring protection and safety, gather blessings in abundance, and bring the Five Phases into harmony.

The Five Phases mentioned here also correspond to the human body: the lungs belong to Metal, the liver to Wood, the kidneys to Water, the heart to Fire, and the spleen to Earth. The Lords of the Northern Dipper comprehend their subtle mysteries and can save beings from disaster. When someone faces urgent danger, sincere prayer and recitation can increase their blessings, harmonize the Five Phases, and bring peace to the five organs.

The three souls become settled and whole.

The Great Mystery—the profound, wondrous Dao—nourishes the soul and brings forth primordial Qi, making body and mind healthy.

Evil spirits cannot remain.

The seven souls return to their original state, and the Three Corpses—Daoist impurities said to dwell within the body and hinder cultivation—withdraw. When one guards the mysterious spirit within, evil influences cannot disturb the righteous Qi.

True Qi descends from the five directions, and blessings of every kind come of their own accord.

The Zhonghuang Jing says: “The liver corresponds to the east and the color green; the lungs correspond to the west and the color white; the heart corresponds to the south and the color red; the spleen corresponds to the center and the color yellow; the kidneys correspond to the north and the color black.” Now the five spirits are harmonized and united, and the five organs are at peace. Embryonic breathing—a deep, sustained breathing practice in Daoism—and the foundations of life are secure. Original Qi, the vital energy at the root of life, descends naturally, and the five Qi will gather and converge toward their primordial source. The mysterious spirit will also undergo transformation, and blessings of every kind will naturally assemble. The Zhonghuang Jing also says: “Whence come feathered robes and rosy clouds? They are all born from the five organs, which transform into wondrous, numinous wings.” This is what it means.

Longevity and transcendence of the Eight Difficulties come from devoutly honoring and practicing the Way of the Seven Stars of the Northern Dipper.

Of the so-called “Eight Difficulties,” three are the Three Corpses: the upper corpse is called “Heaven’s Servant,” the middle corpse “Earth’s Servant,” and the lower corpse “Water’s Servant.” These three are servants enlisted in the Three Realms. The other five are five forms of entanglement: entanglement in sexual desire is called the “Gate of Distressed Heart”; entanglement in romantic attachment, the “Gate of Distressed Spirit”; entanglement in greed, the “Gate of Distressed Body”; entanglement in vanity and rivalry, the “Gate of Distressed Essence”; and entanglement in the body, the “Gate of Distressed Soul.” The Three Corpses and these five entanglements together are called the Eight Difficulties. Those who die after committing evil deeds are bound by the five forms of suffering and also driven by the Three Corpses. If someone devoutly venerates the stars of the Northern Dipper and brings their cultivation to completion, they can transcend the Eight Difficulties and ascend to the Nine Heavens. These “Nine Heavens” are not the Nine Heavens where the Three Pure Ones dwell. They are the Nine Heavens within the Dipper, to which one ascends by cultivating the Xuanling Jingjue and practicing the methods of the Northern Dipper. The Nine Heavens within the Dipper are: the Greedy Wolf Star dwells in Linghua Heaven; the Great Gate Star in Shenhua Heaven; the Wealth Star in Xuanhuang Heaven; the Literary Star in Huahuang Heaven; the Chastity Star in Yuanhuang Heaven; the Military Song Star in Zhonghuang Heaven; the Army Breaker Star in Zhenhuang Heaven; the Assistant Star in Taichang Heaven; and the Aide Star in Bianling Heaven.

In every lifetime, one can live freely and at ease; from generation to generation, one can keep the spirit clear and pure.

The body can be at ease because it is not constrained by attachments. What binds a person is craving and grasping. Let go of attachment and forget desire, and body and mind can find ease through life after life.

The mind and spirit can be clear and pure when they are free of defilement and confusion. They are disturbed by scattered thoughts. Clear and quiet the heart, and the mind and spirit will remain bright through generation after generation. When the body is at ease and the mind is clear, the Dao will appear of its own accord.

Good deeds are like shadows in the light; responses are like echoes in a valley.

Just as a mirror reflects images and makes beauty and ugliness plain, and a sound is answered by an echo, so good and evil leave no room for error. These images speak of the Dao: an open heart can contain all things like a valley, and a clear mind can illuminate things like a mirror. When the heart is empty and still, the Dao descends. When the Dao descends, the heart becomes open and understanding; once it is open, it can know.

Even when you see something, do not cling to what you have seen. Even when you hear something, do not hold what you have heard in your heart. This is what is meant by “look at it, yet do not see it; listen to it, yet do not hear it.” Draw in your gaze and withdraw your hearing, returning the heart to utter stillness so that you may embody the Dao of emptiness. Though this is called embodying the Dao, in truth there is nothing to attain. Maintain emptiness and stillness to the utmost, and the Perfected One will come; the sacred Dao will then open before you.

The Three Primordial Spirits, who govern the upper, middle, and lower realms, join in protecting you; the gaze of all the sages shines upon you. There will be no calamity or obstruction, and the peace of the Dao-heart will be preserved forever.

The thousand perfected ones and ten thousand sages of the Three Realms and the ten directions all look upon and protect those who uphold this scripture, keeping them from calamities and demonic hindrances and preserving the peace and stability of the Dao-heart for all time.

The Most High Lord Lao says: The Northern Dipper (the North Star) appears in the heavens, and the stars revolve around it.

The Northern Dipper refers to the Northern Emperor. The imperial star within the Dipper is the ruler of the stars, dwelling serenely at the center. The Analects says, “It is like the North Star, settled in its place, with all the stars revolving around it.” One version reads, “The Northern Dipper is above,” but that is incorrect.

The Northern Dipper occupies the position of the Celestial Emperor’s dwelling and is the pivot of the changes and movements of Heaven and Earth. It drives the changing of the seasons and governs the growth and transformation of all things. In the first, second, and third months, the Dipper’s handle points respectively toward the Yin, Mao, and Chen directions, bringing about the growth and transformation of all things. In the fourth, fifth, and sixth months, the handle points toward the Si, Wu, and Wei directions…

The Northern Dipper lies near the dwelling of the Celestial Emperor. It governs the course of the four seasons and sets in motion the growth and transformation of all things. In the first, second, and third months, its handle points toward the directions of Yin, Mao, and Chen, and all things begin to sprout. In the fourth, fifth, and sixth months, it points toward Si, Wu, and Wei, and all things grow. In the seventh, eighth, and ninth months, it points toward Shen, You, and Xu, and all things ripen. In the tenth, eleventh, and twelfth months, it points toward Hai, Zi, and Chou, and all things are gathered in. If the Dipper’s handle did not turn, the four seasons would fall into disorder; the Five Phases (Wood, Fire, Earth, Metal, Water) would move out of alignment, and cold and heat would become extreme; Yin-Yang would lose its balance, and all things would no longer come into being smoothly. The Northern Dipper is therefore the crucial pivot in the workings of Heaven and Earth’s creative power.

The Northern Dipper governs both humans and spirits. It proclaims its commands throughout the Three Realms—the cosmic domains of Heaven, Earth, and humanity—and rules over all numinous beings.

The commentary says: “The Northern Dipper is the ruler of humans and spirits. Within the Three Realms, it proclaims its commands and governs all numinous beings.” One version of the scripture reads “proclaims its authority and lays down ritual prohibitions,” but the commentator considers this wording incorrect.

The Northern Dipper governs the times when good and evil deeds in the human world are judged.

The commentary continues: Some people in the world devote themselves to doing good, yet still suffer many calamities. This is because their accumulated good deeds are not yet sufficient; when their merit has fully accumulated…

Some people wholeheartedly practice good, yet often encounter calamity. This is because their good deeds have not yet accumulated enough. Once their merit has fully accumulated, great blessings will come. Others persist in wrongdoing yet enjoy good fortune for a time. This is because their offenses have not yet reached their full measure. Once their evil deeds are complete, great calamity will descend.

The reason retribution for good and evil may be delayed is that the Most High (a revered Daoist deity) embodies compassion for life and gives people the chance to reform. Those who do good may be given time for their good deeds to reach completion; those who do evil may also have the chance to repent and do good. In this way, the principle behind retribution for good and evil becomes clear.

If someone strives to do good at first, then meets hardship and grows regretful, their merit will gradually diminish, and their name will be added to the register of wrongdoing. If someone begins with minor misdeeds, sees no immediate misfortune, and then grows accustomed to them, their offenses will gradually increase, and their name will be struck from the register of good deeds. So one must not dismiss even minor wrongs, and one must not neglect even small acts of good.

When you make a mistake, do not fear correcting it; correct it as soon as possible. The wish to repent must arise before the allotted time has passed. Once that time is over, death may be near. Even after ten thousand kalpas and a thousand lifetimes, it will be too late to regret.

The categories that govern right and wrong in the underworld.

“Govern” means to take charge of. Here, the phrase refers to the categories used to judge right and wrong, good and evil, in the underworld—the realm of the dead in Daoist belief. Discerning right from wrong is the beginning of wisdom. If a noble person governing the people must understand these principles, how much more must the exalted perfected beings and sages revered in Daoism? It is wrong to erase matters concerning the underworld.

The Five Phases receive their endowment together; the Seven Luminaries belong to one class.

The Five Phases—Wood, Fire, Earth, Metal, and Water—receive their endowment together from the Dao of Heaven. The Seven Luminaries—the Sun, Moon, and five major planets—also belong to one class.

The Year Star (Jupiter) belongs to Wood, as do the lunar mansions Horn, Dipper, Legs, and Well. The Flickering Deluder (Mars) belongs to Fire, as do Tail, Room, Beak, and Wings. The Great White (Venus) belongs to Metal, as do Neck, Ox, Mound, and Ghost. The Morning Star (Mercury) belongs to Water, as do Winnowing Basket, Wall, Three Stars, and Chariot. The Stabilizing Star (Saturn) belongs to Earth, as do Di, Girl, Stomach, and Willow. The lunar mansions Chamber, Hairy Head, Yi, and Star are called the solar mansions: they are the celestial regions where the Sun resides and are associated with Fire. Heart, Rooftop, Net, and Extended Net are called the lunar mansions: they are the celestial regions where the Great Yin (the Moon) resides and are associated with Water.

The Twenty-Eight Lunar Mansions, the Five Planets, the Sun, and the Moon are collectively called the “Seven Governors.” They all belong to the same celestial bureaucracy as the Northern Dipper. The Northern Dipper alone occupies the center of Heaven. It gathers and governs the primal Qi, directs the movements of the celestial bodies, rules over the four directions, establishes the four seasons, and harmonizes the Five Phases, thereby keeping the workings of the Dao of Heaven in order. The seven stars of the Northern Dipper correspond respectively to Greedy Wolf, who governs Heaven; Great Gate, who governs Earth; Prosperity Keeper, who governs Fire; Literary Song, who governs Water; Chaste Purity, who governs Earth; Military Song, who governs Wood; and Army Breaker, who governs Metal. Another account assigns the Five Phases as follows: Greedy Wolf belongs to Water; Great Gate and Left Assistant belong to Earth; Prosperity Keeper, Literary Song, and Chaste Purity belong to Wood; Military Song and Army Breaker belong to Metal; and the Assistant Star belongs to Fire. A liturgical text says, “The Nine Celestial Bodies are the root of the Brahma Qi; the Seven Governors are the masters who set the guiding principles of the Dao of Heaven.” This refers to these matters.

The Northern Dipper has the power to turn death into life, dispel calamities, and help people pass through hardship.

What the Northern Dipper governs is the continuation of life, helping people pass through hardship, protecting their lives, extending their years, dispelling calamities and misfortune, and supporting those who are weak. For this reason, it is said to have the power to turn death into life, dispel calamities, and help people overcome adversity.

From emperors to commoners, although their status and circumstances differ, the allotted span of life received by each person is no different.

The Chart of Correspondences records that Emperor Ming of Han encountered the Seven Perfected Ones of the Northern Dipper on Mount Zhongnan and asked, “Is even my lifespan governed by the Perfected Ones above?” The Seven Perfected Ones replied, “Though Your Majesty is exalted as ruler, your lifespan is no different from that of ordinary people.” The emperor then bowed again and prayed for long life, eventually receiving the Secret of Mysterious Spirit, a teaching concerning the subtle methods of the Dao. This passage shows that although people differ in social rank, their fate and allotted years do not.

Ordinary people live in the world and often draw near to error without realizing it. They do not know that they are governed by the Star Lords of the Northern Dipper, or that their lifespans are allotted by the Heavenly Treasury, the divine office that governs longevity. When disaster or illness befalls them, they do not know how to avert it or make amends. They wish to pray for blessings and lengthen their lives, yet do not understand which path they should take refuge in.

People live amid turmoil. If they cannot preserve and nurture their true nature, refine their breathing, and cultivate the Daoist heart, they are bound to encounter calamities. Even those who study the Dao may not escape illness and disaster if their practice is shallow. Thus the Lingbao Jing says, “Even those whose cultivation of the Dao is still shallow may fall ill or be injured.”

If this is true of those who cultivate the Dao, how much more so of ordinary people? Their minds and bodies are burdened by fame and profit, while drink and sexual indulgence deplete their Jing and Qi. They rush about day and night, with not a moment’s rest. When calamity arrives, trouble is naturally likely to follow. Once disaster or illness strikes, some people do not know the proper ways to avert misfortune. Instead, they simply turn to sorcerers and make offerings to improper spirits. Sorcerers invent stories at will about ghosts and spirits causing harm. When an illness becomes critical, people let themselves be led by them, slaughtering cattle, sheep, pigs, and other livestock in prayer. If the patient happens to recover, they assume a spirit has shown favor; if the patient is near death, they say the ghosts and spirits refuse to forgive them. They exhaust their food and money and impoverish their households, yet remain greedily devoted to false masters and never know when to stop. Even if they happen to survive, they may later die of hunger and exposure. Some even turn to robbery and theft, break the law, and take lives, ultimately suffering punishment. All these consequences arise from not knowing the proper way to avert misfortune.

Those who understand the method first seek treatment with medicines, acupuncture, and stone needles. If these bring no relief, they pray to their ancestors. If the ancestors do not respond, they seek the use of talismanic rites (Daoist methods performed with Fulu). If these rites still have no effect, they should consider that they may have offended Heaven, or that a calamity is written into their fate. They should then perform a Zhaijiao rite (a Daoist ritual for seeking blessings and averting disaster), identify the Star Lord of their natal destiny (the star spirit governing the fate associated with their birth year), and pray for their misfortune to be dispelled. At the same time, they should reflect on their faults and examine their sins, and pray to the Palace of the Dipper (the celestial palace of the spirits of the Northern Dipper). In this way, they can avert disaster, extend their lives, and increase their allotted years. If they neither seek a good physician and medicine nor make offerings to their ancestors or ask a ritual master to perform a Zhaijiao rite to avert calamity, they do not know where to turn for refuge and help. Their troubles will grow worse, their illness more urgent, and death may follow. How could this not be heartbreaking? These teachings are clearly recorded in the Baopuzi; they are not the author’s own interpretation.

And so, when the soul and spirit are bound in captivity,

Mount Fengdu, the mountain of the underworld in Daoist legend, contains a place called the “Ghost Palace of the Great General of the Seven Primordial Lords of the Northern Dipper.” There resides the Lord of the Northern Dipper, who oversees the division of duties between the Celestial Bureaucracy and the underworld. The scripture says that every living person is summoned once every seven years: the hun-soul is called before the Northern Dipper’s underworld tribunal, where their offenses and merits are examined. The original commentary records this explicitly; it is not an arbitrary interpretation.

Those who have accumulated good deeds over the seven-year period will have their rank and lifespan increased, and their names reported to the Celestial Bureaucracy. Evil deeds bring penalties: minor offenses shorten one’s life, while grave crimes may even lead to death. Some people have a mixture of offenses and blessings, or serious offenses and scant blessings; if their allotted lifespan is not yet over and the judgment remains unsettled, their hun and po souls may be detained during the summons. They then fall ill and suffer. If, when the period of suffering ends, they still have no affinity with the human realm, they will enter the underworld after death, sink into an evil realm, and never be reborn as human beings.

The scripture goes on to explain at what ages people born in each year encounter the summons of their souls. Those born in a Zi year begin counting from age one; those born in Chou or Hai years begin at age two; Yin or Xu years at age three; Mao or You years at age four; Chen or Shen years at age five; Si or Wei years at age six; and Wu years at age seven. Thereafter, the summons occurs once every seven years. For example, someone born in a Zi year begins counting at age one and is first summoned at age eight, then again at fifteen, twenty-two, and so on. Someone whose count begins at age two encounters the summons at nine, sixteen, twenty-three, and so on. The other cases follow the same pattern.

The hun-souls of those summoned all go before the bureau to which their birth destiny belongs for judgment. This is why disasters and illnesses often occur in a year when one’s soul is summoned. Those who have accumulated good deeds may sometimes avoid being summoned; even so, they may still have to face judgment at the second or third appointed term. During the examination, the hun-soul is used to verify a person’s merits and offenses; this is also called “examining Qi.” The Three Offices and Nine Palaces, together with the Five Emperors and Four Bureaus, jointly oversee this process, conducting examinations at festivals and each year. If the findings are not yet conclusive, they investigate again until the judgment is certain. The scripture therefore says that in a year when one’s soul is summoned, one should practice the Dao and recite scriptures to dispel the examination of Qi.

In addition, calamities caused by breaking sworn oaths may lead to the detention of one’s hun and po souls at an earth-god shrine or numinous temple. Having an evil ritual master perform curse rites or suppressive magic is also considered a cause of the souls’ detention.

Misfortune may cling to a person in many forms: a serious illness that resists treatment, harm caused by evil spirits or monstrous beings, hardship year after year, a grave and worsening illness, or years of bad luck.

Here, “misfortune” refers to calamities such as punishment or beatings; “serious illness” refers to the calamity of disease; “evil spirits and monsters” refers to disasters caused by uncanny beings and malign entities; and “prolonged hardship and distress” refers to the calamity of the Six Harms, meaning enduring hardship and a difficult situation.

Disputes and investigations related to graves may also implicate descendants: calamities that befell the dead may once again bring trouble upon the living.

“Graves” means the burial places of deceased relatives. “Summons and inquiry” means that officials of the netherworld, the Daoist realm of the dead, investigate and interrogate the deceased, then implicate the living. “Further entanglement” means that misfortunes left by the dead continue to pass down to their descendants, as in the so-called “transmitted corpse” affliction. Grave disputes take many forms and may bring people all manner of calamities, end a family line, or make it difficult for anything they undertake to succeed. These are all classified as “grave litigation.” According to the scripture, there are eighty-one kinds of grave litigation, both major and minor. Such litigation arises when a person’s major or minor graves meet the relevant conditions and karmic connections.

Broadly speaking, someone who commits many wrongs in life may be investigated and punished by the netherworld after death. If their descendants have not yet prospered, the dead person’s guilt may pursue them, forcing them to repay it on the deceased’s behalf. The deceased may lament this, but, being in the netherworld, cannot resolve the matter personally. After the celestial authorities investigate, punishment may implicate the dead in the netherworld or fall upon the living in this world. On Daoist festivals such as the Three Primes and the Five La, the netherworld is said to summon the dead for questioning, verify the names of their descendants and the locations of their graves, record their offenses, and then secretly bring trouble upon their descendants, even causing the family to decline and die out. This is no trivial matter.

In addition, grave litigation is also believed to arise when the arrangements for Yin and Yang dwellings—the homes of the living and the graves of the dead—are improper. Methods for choosing a site and arranging a burial must take the Big Dipper’s Nine Stars into account to assess the positions of celestial stars and the terrain, the course of mountains and waters, the depth of the grave, the size of the open space before it, the relative heights of the surrounding terrain, and the favorable or unfavorable alignment of the Five Phases’ directions. If the arrangements are suitable, the household will be at peace; if they are inauspicious, they may invite grave litigation. For example, burying the dead at a water source or beside a shrine, allowing graves to become damaged or coffins to decay, placing graves on top of one another, or having a new grave encroach upon an old one are among more than a hundred circumstances said to cause grave litigation and harm the living. One should therefore promptly submit a petition to the Dipper Palace, the celestial residence of the Lords of the Northern Dipper, and pray for the matter to be resolved.

Some people are punished by Heaven; others are falsely accused by ghosts and spirits.

When people go on accumulating sins and committing harmful deeds without repenting, they bring down Heaven’s punishment. Ghosts and spirits then seize the opportunity to cause trouble. This is what is meant by ghosts and spirits watching for openings amid calamity and decline. Another edition writes “falsely accused by ghosts” as “accused by ghosts,” but that wording is incorrect.

When faced with such danger, how can one avert calamity and escape misfortune? One should promptly pray to the Northern Dipper (the stellar deity who governs one’s natal destiny and protects all living beings), perform a jiao thanksgiving rite (an altar offering to report to the gods and seek their protection), recite the true scripture in cycles, and acknowledge and pay respects to one’s own Natal Star Lord (the stellar deity who governs one’s personal destiny). In this way, one can find safety and go on to enjoy health and prosperity.

When ordinary people encounter such calamities and dangers, they should promptly pray to the Dipper Palace (the celestial residence of the Northern Dipper deity), acknowledge and pay respects to their own Natal Star Lord, recite this scripture, and perform the jiao thanksgiving rite with sincere devotion. Then they can find safety and go on to enjoy health and prosperity.

There are also deeper and subtler teachings here that cannot all be explained.

The scripture does not disclose all the secret inner instructions it holds; its profound and subtle points are difficult to explain in full.

Whenever you see the true form of the Northern Dipper (an image or manifestation of the stellar deity), you should bow and pay your respects.

The form of the Dao is inherently formless. It appears only through responsive transformation. This is the form within the formless, the body without substance, the shape without shape. It cannot be found simply by looking upon it, nor obtained through flattery and ingratiation.

The “true form” is a shape formed through the gathering of primordial Qi and arising in accordance with primordial Qi. Its substance is empty space, and it exists naturally. Radiance is its root, from which all manner of appearances emerge. People therefore call it what it appears to be and name it according to its form. Names are established to serve particular purposes; they are not eternal and unchanging designations.

Thus, the name of the true form resides in my heart. The Dao has no mind, yet it can be sought with the mind; the Dao has no feelings, yet it appears in a state of indistinctness. When a person transcends attachment to their own physical form, the true form will appear. Therefore, one should bow low and pay respects with reverence in one’s heart.

The Lord of the First Northern Dipper Star, Yangming Tanlang (the deity of the Northern Dipper’s first star), governs people born under the Rat sign.

The Star Lord’s surname is Ling, his name is Yaotianchui, and his courtesy name is Tanlang. He wears a hibiscus crown, holds a jade tablet, and is dressed in a crimson upper robe and a purple skirt, with a nine-colored blue mantle over his shoulders and phoenix-patterned shoes on his feet. He can also appear in the form of a wilderness spirit: his face is blue, his red hair streams upward and loose, he holds a white staff in his left hand, and rests his right hand in front of him. In another true form, he wears a nine-dawn jade crown and a blue-feathered flying robe, and holds the Dipper.

The Zhongxuan Tu says that he is the Perfected One Who Dwells in the Dipper, titled the Jade Emperor, Lord of the Nine Dawns, and that he resides in the Jade Tower of Qingcheng in the Palace Above the Great One. He is also called the Great Sage of the Pivot Palace, Lord □ Star, and Fuzhen Jun, the Spirit Child of Dew. He assists in the affairs of Heaven, governs the Celestial Origin, and serves as Grand Commandant of Heaven. He presides over the timing of the cycles of tribulation, manages affairs of state, and investigates faults. Above, he governs the perfected beings of the Nine Heavens; in the middle, he observes the flying immortals of the Five Sacred Peaks; below, he leads the perfected beings among later generations of Dao cultivators. The merits and transgressions of every spirit between Heaven and Earth, and their relative weight, all fall under his jurisdiction.

He governs those born under the Rat sign. He also commands the Solar Lord, the four lunar lodges Shi, Bi, Kui, and Lou, and the celestial regions corresponding to the states of Qin and Xu (the ancient division of earthly regions according to the lunar lodges). He governs the seasonal markers of Yangming, bringing all things to life in spring. The Dunjia says that “Tianying Ziyu Ranzhu” is his secret name in the immortal scriptures; he also takes different titles according to different methods. His star body extends 920 li around. The scripture says that when a lamp is lit, it is called the “body star,” and its condition can be assessed from the brightness or dimness of the flame. The corresponding true talisman is called the “Talisman for Prolonging Life.”

The Lord of the Second Northern Dipper Star, Yinjing Jumen Yuan (the deity of the Northern Dipper’s second star), governs people born under the Ox and Pig signs.

The Star Lord’s surname is Yuying, his name is Jimingguang, and his courtesy name is Jumen. He wears a “ten-li” [crown]. The scripture also says that when a lamp is lit, it is called the “body star,” and its condition can be assessed from the brightness or dimness of the flame. The corresponding true talisman is called the “Talisman for Prolonging Life.”

The Lord of the Second Northern Dipper Star, Yinjing Jumen Yuan, governs people born under the Ox and Pig signs.

The Star Lord’s surname is Yuying, his personal name is Jimingguang, and his courtesy name is Jumen. He wears a five-colored flying-cloud crown, a purple robe and yellow skirt, and a seven-colored brocade cape, with tiger-patterned shoes. When he transforms into human form, he resembles a beautiful woman. He wears a beaded necklace and a five-colored floral crown, holds a luminous fan, and is attended by a woman dressed in blue.

In another true form, he wears a dark-essence jade crown and a black feathered robe, and holds a five-colored feathered staff. This image is called the “Perfected One Who Raises the Dipper,” and he is titled the “Morning Lord Who Ascends North from the Jade Emperor’s Realm.” He dwells in the five-colored jade tower of the Central Origin Palace. He is also called the “Great Sage of the Jade Office, □ Star Lord,” and is titled the “Perfected Lord Ying, Master of the True Writ.”

This Star Lord is assigned to the terrestrial realm and governs the Earthly Origin. He is a high minister in the Celestial Court, in charge of power and official rank. Above, he commands the stars in the heavens; below, he governs the myriad spirits. Those who study immortality, along with the officials serving the Perfected Immortals, are also under his authority. People born in the years of the Ox and the Pig belong to his jurisdiction. He also commands the Perfected Lord of Great Yin and governs the four lunar lodges Wei, Mao, Bi, and Zi, as well as the celestial regions corresponding to the state of Chu and Yizhou. He is in charge of Yin essence and the seasonal cycles, and presides over the autumn harvest of all things.

The Dunjia calls him “Heavenly Steward,” with the courtesy name “Yuquan”; his star domain extends 550 li around. Lamps lit in his worship are called “Life-Star lamps,” and their brightness or dimness can be used for divination. His true talisman is called the “Talisman for Passing Through Calamity.”

The third position in the Northern Dipper is occupied by the Perfected Star Lord of Prosperity, Lucun. People born in the years of the Tiger and the Dog belong to his jurisdiction.

This Star Lord’s surname is Guibing, his given name is Chuzhongta, and his courtesy name is Lucun. He wears a nine-colored jeweled crown and a yellow robe with a blue-green skirt, draped in a five-colored crimson cape. His shoes are patterned with dragons. He appears as a handsome young man of about twenty, with fine features, wearing a garment of woven grass and holding a writing brush. He usually appears standing frontally.

His other true form wears a flying-cloud jeweled crown and blue-green feathered robes, and holds the Northern Dipper. The Zhongqing Register calls him “Perfected One Who Treads the Dipper,” with the title “Jade Sovereign, Jade Immortal, Lord of Blossoming Dawn.” He dwells in the Jade Tower on the Yellow Terrace of the Palace of True Origin. He is also called “Great Sage of the Pivot Palace, Lord of the □ Star,” with the title “Lord of Portents, Son of the Guarding Residence.” His office belongs to Fire, and he presides over the Sun’s origin. Serving as the celestial Minister of Works, he governs the affairs of the immortals: above, he commands the perfected ones of the Nine Heavens; in the middle, he oversees the numinous immortals of the Five Sacred Peaks; below, he leads those who cultivate the Dao. All perfected and immortal officials are under his jurisdiction.

Those born in the years of the Tiger and the Dog fall under his authority. He also oversees the Perfected Lord of Mercury, the four lunar mansions Shen, Jing, Gui, and Liu, and the celestial field divisions corresponding to the Liang state and the region of Ji Province. The Dunjia records that Tianzhu, whose courtesy name is Zisu, has a star body measuring seven hundred and twenty li around. When lamps are lit in his honor, he is called the “Fortune Star”; good or ill fortune may be judged from the brightness or dimness of his light. The corresponding true talisman is called the “Talisman for Preserving Life.”

The fourth star of the Northern Dipper is the Lord of the Mysterious and Dark Pivot Star of Literary Eloquence. Those born in the years of the Rabbit and the Rooster fall under his authority.

The Star Lord’s surname is Lingshu, his personal name Yaotian, and his courtesy name Wenqu. He wears a six-colored, coiling-dragon crown, a white robe and a deep-red skirt, with a three-colored yellow cloak over his shoulders. His shoes bear tortoise-shell patterns. When he transforms, he appears as a woman, with a dark complexion and loose hair; he holds written characters in his hand and rides a five-colored cloud dragon, looking back toward the Lianzhen Star.

In another manifestation, his true form wears a three-flower jeweled crown and a red brocade robe, with flowing garments, and holds the staff of Dark Numen. He is called the Perfected One Who Treads the Dipper, and is also known as the Jade Emperor’s Dark Supreme Flying Flower Lord of Dawn. He resides in the Vermilion Terrace and Jade Tower of the NiuYou Palace. He is also called the Great Sage Star Lord of the Quan Palace □, and is known by the title Pan Zhenjun, the Gentleman Huizi.

In his official role, he corresponds to Wood and presides over the Origin of the Moon. He is a celestial god of military expedition: above, he governs the gods and ghosts of the Nine Heavens; in the middle, he commands the three palaces of the Northern Emperor; below, he governs the common people. He is charged with punishing rebels and eliminating the violent and lawless, and all associated divine beings fall under his command.

People born in the years of the Rabbit and Rooster are under his jurisdiction. He governs the True Lord of Mars, as well as the Zhang, Yi, and Zhen lunar mansions and the celestial territories corresponding to the Wu state and the Jingzhou region. The Dunjia calls him the Celestial Heart, with the courtesy name Ziqiu; his star domain extends eight hundred li around. Lighting a lamp is called “the Star of Prosperity,” and its brightness or dimness can be used to assess good and ill fortune. The corresponding sacred talisman is called the “Talisman for Increasing the Count of Years.”

This is the fifth of the Northern Dipper’s stars, the Star Lord of the Net of Cinnabar Origin and Lianzhen. People born in the years of the Dragon and Monkey are under his jurisdiction.

This Star Lord’s surname is Shang, his given name is Kai, his taboo name is Bian, and his courtesy name is Lian Zhen. He wears an ornate five-colored crown, a blue robe and white skirt, and a four-colored crimson shawl. His shoes are patterned with clouds. He appears with a single topknot, rides a white dragon, and wears a crown adorned with seven treasures. Four attendants follow behind him, each carrying a halberd.

Another account of his true form describes him wearing a seven-treasure crown of flying immortals and a white brocade robe for flight, and holding a register of Azure Qi, a document recording ritual texts related to Azure Qi. He is called the Perfected One Who Treads the Record, and is titled the Jade Crimson Shawl. He wears cloud-patterned shoes, appears with a single topknot, rides a white dragon, and wears a seven-treasure crown; he is likewise accompanied by four attendants carrying halberds. He is also called the Jade Emperor’s Golden Net, Seventh Morning Lord, and is said to dwell in the Jade Tower on the Plain Terrace of the Net Spirit Palace. Other titles include Great Sage Star Lord of Heng Palace □ and Son of the Orchid Perfected One, Wei Zi. The character “□” is missing from the original text.

He is associated with Earth, and his domain is Jiangyuan. He is the celestial Lord of the Dipper, in charge of registers of fate and records. In the heavens, he oversees the registers of ghosts and spirits; in the lower realm, he governs the records of the fates of cultivators and all living beings, commanding the heavens and earths. Those born in the years of Chen and Shen are under his authority. He also governs the True Lord of Jupiter and the four lunar mansions Jiao, Kang, Di, and Fang, four of the seven mansions of the Azure Dragon in the east. These correspond to the territorial divisions of the ancient state of Zhao and the region of Yan Prefecture, according to the system that mapped earthly regions onto the lunar mansions. He corresponds to the Seasonal Marquis Danyuan and presides over the nourishment of all things in summer.

The Dunjia, a text on divination and numerical arts, says that the Celestial Bird, courtesy name Zi Gong, occupies a star region with a circumference of 720 li. When lamps are lit, this is called the “official rank star,” whose brightness or dimness may be examined. Its true talisman is called the “Talisman for Dispelling Calamity.”

The sixth star of the Northern Dipper is the Northern Pole Martial Song Record Star Lord. Those born in the years of Si and Wei are under his authority.

The Star Lord’s surname is Mingling, his name is Chang Shangyuan, and his courtesy name is Wuqu. He wears a flying crown shaped like a phoenix, a dark robe and brocade skirt, and a cloak patterned with dragons and tigers. His shoes are embroidered with designs. In his transformed appearance, he has a human head and face, holds a treasured sword, and wears a beaded necklace.

In another true form, he wears a crown adorned with flying essence and splendor, is dressed in a purple brocade flying robe, and holds a jade tablet from the Dipper. He is called the Perfected One Who Treads the Dipper’s Steps, and is also known as the Jade Emperor’s Northern Dipper Flying Blossom Morning Lord. He dwells in the Jade Tower on the Dark Terrace of the Jiming Palace. He is also called the Great Sage Star Lord of Kaiyang Palace, □ Star Lord, and the Great Chariot of the Perfected One Who Settles Truth.

He is associated with Water and governs the River Origin. In Heaven, he serves as the Grand Director of Rites, a divine office overseeing ritual and order. He governs advancement through the ranks: above, he responds to the Perfected Ones of Primordial Heaven; in the middle, he commands the flying immortals of the Five Sacred Peaks; below, he leads those who study the Dao. All who diligently cultivate and advance step by step fall under his overall command.

Those born in the years of the Snake and Goat are under his jurisdiction. He governs the Perfected Lord of Saturn, as well as the four lunar lodges Heart, Tail, Winnowing Basket, and Dipper, and the celestial regions corresponding to the states of Yan and Yangzhou. He corresponds to the seasonal turning point at the North Pole and governs the storing away of all things in winter. The Dunjia records: “Heavenly Aid, styled Ziqing, has a star enclosure seven hundred li across.” When a lamp is lit, he is called the Longevity Star; its brightness or dimness can be used for divination. His true talisman is called the Talisman for Dispersing Misfortune.

The seventh star of the Northern Dipper is the Lord of the Heavenly Charge, the Star of the Broken Army and the Barrier. Those born in the year of the Horse are under his jurisdiction.

The Star Lord’s surname is Xuan Shu, his personal name is Kai Tiantu, and his courtesy name is Po Jun. He wears a seven-star crown and a vermilion robe with a brocade skirt, with a cape patterned with tiger heads draped over his shoulders. His shoes bear lion patterns. In one form, he has a pig’s head and a human face and holds a ball of joy. In another, he wears a plain white robe and exhales red vapor from his mouth. His radiance outshines the sun as he stands at the head of the Northern Dipper.

His other true form wears a nine-cloud crown and a nine-colored brocade robe, and holds a staff for directing the spirits. He is called the Perfected One Who Rides the Dragon, and titled the Jade Emperor’s Chief Spirit, the Ninefold Origin, Lord of the Northern Canopy at Dawn. He resides in the nine-tiered jade tower of Guanhui Palace. He is also called the Great Sage Star Lord of the Yaoguang Palace, [□], and the Lord of Subtle Truth, Taibin Zi. His office belongs to Metal, and his jurisdiction is the Sea Origin. He is a sovereign deity of Heaven who governs the pivot of the movements of Heaven and Earth. The length of the seasons, the opening and closing and the smooth or contrary movement of Heaven and Earth, and the numbers marking the cycles of calamity and fortune all fall under his authority. He is the natal Star Lord of those born in the Year of the Horse. He governs the Perfected Lord of Venus and the four lunar mansions of the Ox, Girl, Emptiness, and Danger, as well as the celestial regions corresponding to the states of Qi and Yu Province. He wields authority over Heaven’s Gate and sets the wheel of the void in motion without pause.

The Dunjia says: “The Celestial Surge Star’s courtesy name is Ziqiao, and its body extends nine hundred li all around.” The “star of wives and concubines” mentioned here is used for divination by observing the brightness or dimness of lamplight. “The talisman for supporting the declining” is the name of a true talisman.

The Eighth Star of the Northern Dipper: the Dongming Outer Assistant Star Lord.

The Assistant Star holds a position like that of a high minister among humans. The Star Lord’s surname is Jingchang, his personal name is Shang Kai, and his courtesy name is Zhengyan. He wears a Flying Essence Treasure Crown and a nine—

Note: The source repeats itself here, and the phrase “the nine lamps are called the star of wives and concubines; their brightness or dimness is used for divination; the true talisman is called the talisman for supporting the declining” is inserted after “wears a Flying Essence Treasure Crown,” disrupting the sense. The translation above follows the text as it stands.

The Lord of the Left Assistant Star is like a high-ranking minister who aids a ruler in the human realm. His surname is Jingchang, his given name is Shang Kai, and his courtesy name is Zhengyan. He wears a precious crown of flying essence, dresses in a nine-colored phoenix robe, and holds a fire bell. He can also change his appearance, wearing a purple robe with a gold belt, a futou cap, and holding a court tablet. He may appear in the clothing worn by chief ministers in different states. His official title is Perfected One of the Wandering Mandate, and he is also called the Primordial Morning Lord, Revered Emperor of the Jade Emperor. He resides in a purple chamber and jade tower within the Palace of the Imperial Seat, where he bears the title Lord of the Left Assistant Star. Beyond the stars of the Northern Dipper, he is a deity who provides assistance and oversees all affairs, inspecting the sins, blessings, merits, and faults of the governing ministers of the kingdoms and nine provinces under Heaven. The Dunjia (a Daoist text on divination and occult arts) gives his courtesy name as “Heavenly Completion.” One account of “lamp offering” holds that offering lamps can ward off calamities; as for treating illness with medicine, whether it brings good or ill fortune is difficult to know.

It is also said that in the Eighth Palace of the Imperial Seat lives the High August Left Lady, born from the transformation of the Emperor. She governs the sun, moon, water, and fire, and dwells within the Dipper. Her name is Taiyi Buqizhu and her courtesy name is Luozhi. She wears a splendid purple brocade mantle and a flying cinnabar skirt embroidered with feather patterns.

The Assistant and Support stars alternately conceal themselves and appear. The one that appears is called the Assistant and lies outside the Martial Song star. The Northern Dipper’s ninth star is the Lord of the Hidden Light and Inner Support.

The Right Assistant Star Lord, an assisting deity among the Northern Dipper stars, holds a rank comparable to that of a high minister at a human court. His surname is Youkong, his given name is Mingyanghui, and his courtesy name is Youliao. He wears a flying-heaven jeweled crown and holds an imperial document in his hand. When he manifests, he wears flowing robes, carries a jade tablet, and radiates five-colored Qi. He may also appear in the dress of the chief ministers of various states. In this form he is called the Perfected One Who Roams among the Three Yangs, and bears the title Jade Emperor Zhenyuan Morning Lord. He resides in the Jade Tower of the Purple Hall within the Palace of Supreme Reverence.

The Right Assistant Star Lord is also the god who aids and supports the Northern Dipper from within. He oversees many affairs and examines the crimes, blessings, merits, and faults of officials governing the world’s myriad states and the nine provinces. The Dunjia, a Daoist text on divination and occult methods, says that Tianpeng’s courtesy name is Ziqin. Prayers and lamp-lighting may be offered to seek blessings. When faced with a matter, one should discern its auspiciousness or inauspiciousness clearly, for something that seems auspicious on the surface may conceal danger.

In addition, in the Ninth Palace of Supreme Reverence dwells the Right Lady of the High Emperor within the Dipper, who transforms mountains, rivers, and metal and stone. Her name is Taiyi Di, and her courtesy name is Yunyu. She wears a dark green, patterned cape and a flowing skirt adorned with kingfisher feathers. The nine ladies to her right all wear tall coiffures that rise like clouds. The Right Assistant Star is also known as the Hidden Star, and lies beside the inner side of the Ju Men Star.

The Upper Terrace Star Lord, Lord of Opening Virtue through Vacuous Essence; the Middle Terrace Star Lord, Lord of the Sixfold Purity and Minister of State; and the Lower Terrace Star Lord, Lord of the Twisted Life and Minister of Emoluments. The Upper Terrace Star Lord is named Vacuous Essence.

The star lord of the Upper Terrace is named Empty Essence. His face is red, and he exhales red Qi from his mouth. His hair hangs loose; he wears a Daoist robe and holds a bi-jade tablet. He rides a black cloud, with yellow Qi above his head. The star lord of the Middle Terrace is named Six Purities, also known as Six Pavilions. His face is white, and he exhales white Qi from his mouth, spreading it throughout the world. He wears a Daoist robe and holds a white-jade tablet. He rides a white cloud, with white Qi above his head. The star lord of the Lower Terrace is named Curved Life. His face is small, and a thousand rays of light shine from his body. Qi streams like fine threads toward dark places. He stands amid blue Qi, wearing a Daoist robe and holding a blue-jade tablet.

The Three Terraces consist of six stars, arranged in pairs and shining brilliantly. They are called the “Heavenly Steps.” In the sky they are known as the Three Terraces; in official rank they correspond to the Three Excellencies; and within the human body they correspond to the three souls. The stars of the Three Terraces form the “Steps of Peace,” supporting the emperor. Of the two stars in the Upper Terrace, the higher governs the emperor and the lower the empress. Of the two in the Middle Terrace, the higher governs the regional lords and the Three Excellencies, while the lower governs the ministers and senior officials. Of the two in the Lower Terrace, the higher governs the learned and the lower the common people.

The Three Terraces receive the three proper colors of Qi—blue, yellow, and white—from within the void, and govern the harmonizing of Yin-Yang. The Scripture of the Southern Dipper says, “The Southern Dipper refines the soul; the Northern Dipper casts the corporeal spirit.” This is the principle by which Yin-Yang brings things into being and transforms them. Through the mutual refining of Yin and Yang, a person’s Shen comes into being. Life is completed when Shen and Qi descend into the womb. The word “terrace” also carries the meaning of “womb.” Three layers combine to form nine Qi, which is why the Golden Towers and Jade Chambers contain nine layers of embryonic membranes. A person receives Yin-Yang Qi to form the body, while the soul gathers in the Three Terraces. The soul belongs to Yang: it moves and brings life about. The corporeal spirit belongs to Yin: it is still and guards the body. When a person’s movement and stillness maintain harmony between Yin and Yang, the body remains secure. This is what it means to say that the Three Terraces give life, nurture, and protect people.

The Northern Dipper governs the source of water, and the Southern Dipper governs the fire realm. Together, the two Dippers play a vital role in bringing all things into being. The pure Yang fire of the Southern Dipper is hidden in the position of Kan, while the true One Water of the Northern Dipper is hidden in the position of Li. When these two kinds of Qi rise and descend, circulate, and join with one another, they bring about the state of water and fire in balance. This allows all things to flourish in harmony and peace; it is the foundation of the Dao. Water’s number is one; multiplied by five, it becomes the six stars of the Southern Dipper. Fire’s number is two; multiplied by five, it becomes the seven stars of the Northern Dipper. Subtract five from each, and three remains. Three is the number of generation and growth, which is why there are Three Terraces.

The Southern and Northern Dippers together comprise thirteen star lodges, corresponding to thirteen things within the human body. The Most High says, “There are thirteen things that belong to life, and thirteen that belong to death.” Those who understand and practice this Dao can nurture life; those who neither understand nor practice it move toward death. The power over life and death lies in the transformations of Yin and Yang.

The Three Terraces consist of six stars, corresponding respectively to the three Yin and the three Yang. The thirteen stars mentioned here include the stars of the Three Terraces. Although there are three star lords of the Three Terraces, there are six stars because the three kinds of Qi divide into six, called the “Six Qi”; when they combine again, they return to three kinds of Qi. The three Qi and six Qi continually transform and harmonize with one another, bringing stability and peace to Heaven and Earth, whose ongoing cycles continue without end.

The “Three Terraces True Talismans” are talismans and registers associated with the Lords of the Three Terraces. The Three Terraces are stellar deities in the Northern Dipper constellation system, and in folk belief they are often associated with governing people’s lifespans and destinies.

The names of these Perfected Lords are generally unknown. Those who are fortunate enough to hear of them, see them, and recite them have a profound Daoist heart and have formed a good affinity with Daoism in past lives. The merit accumulated by hearing and reciting these names is immeasurable.

The Scripture of the Northern Dipper and One’s Life Destiny, handed down by the Great Emperor Lord Who Protects Life in the Celestial Capital, Commander of the Thirty-Six Celestial Stars, says:

Long ago, while the Supreme God of Primordial Beginning was expounding the Dao and its teachings in the Yellow Pole Palace of Jade Clarity, a Perfected One named Baoshang, the foremost among the immortals of all the heavens, stepped forward and asked, “The seven stars at the center of heaven are tall and radiant. They command the stars, set the Qi of Heaven and Earth in motion, and determine the measure of human life and death. Their numinous power is supremely honored. What gives them such distinction and supreme rank? In which cosmic age did they originate, and what transformations have they undergone? Please explain this in detail.”

The Supreme God replied, “Your question is a good one. In the distant past, during the Dragon-Han era, there lived a king named Zhouyu whose Virtue was vast and boundless. At that time, people could live for eighty-four thousand great kalpas. The king had a wise and benevolent consort known as Lady Ziguang. Long before, amid the cycles of worldly existence, she had made a great vow to give birth to holy sons who would assist Heaven and Earth and help bring forth and nurture all things. After making this vow, she passed through three thousand kalpas and came to be in the age of King Zhouyu.

“One spring, when flowers were in full bloom, Lady Ziguang was strolling in the rear garden. She came to a warm jade pool of golden lotuses, removed her clothes, and entered the water to bathe. Suddenly, a numinous response arose: nine lotus flowers appeared in the pool, each with nine buds. They opened at once, giving birth to nine sons. The two eldest were the Great Emperor of Heaven and the Great Emperor Ziwei; the seven younger sons were the stars of the Northern Dipper. Some performed good deeds and others evil ones, each teaching and transforming living beings in a different way.

“After seven days and seven nights in the jade pool, the nine divine sons gathered into radiant light and ascended to the center of the heavens, ninety million li above the earth. There they became nine magnificent palace halls. The two eldest sons reside in the Gouchen position in the Great Void Palace of the Ziwei Enclosure. They administer the laws of the celestial realm, oversee the transforming and generating ways of Heaven and Earth, and lead all the stars. Their holy mother, Lady Ziguang, is honored as the Holy and Virtuous Queen of the Nine Perfected Ones of the Northern Dipper.

“Were it not for Perfected Baoshang’s invocation and the Supreme God of Jade Clarity’s revelation, followed by the personal descent of the Heavenly Emperor to transmit these names to the Celestial Master, the world would have no way of knowing them. Therefore, those who hear and recite these names all have deep Daoist hearts and good karmic ties from previous lives. Those who also cultivate and practice in accordance with the scripture gain merit beyond measure.”

If men and women place their faith in this Way and encounter this true scripture, their wisdom and innate nature will become complete.

Those who place their faith in it and encounter this true scripture can understand its principles in advance and see clearly when facing events. Their innate nature moves with perfect ease, like a circle without beginning or end, never becoming stuck on external things.

In this way, the Dao-heart is awakened.

The “Dao-heart” is the heart-mind in perfect accord with the principles of Heaven. It appears through awakening, leading beyond delusion and into the gateway to profound mystery.

Leave the path of ordinary people’s confusion and enter the gateway to “Xiyi”—the subtle realm that Daoists say cannot be seen or heard. Return in faith to the True Tradition and reach the realm of flourishing life.

By returning to the original heart and seeking within, one can follow the True Tradition. “True” means there is no need to seek elsewhere; “Tradition” refers to the Lords of the Northern Dipper. Understanding this and reaching its depths allows one to enter the realm of flourishing life. “Flourishing” means being free from birth and death; “realm” means the domain between the human and heavenly worlds. These are all wholesome connections formed through encountering the true scripture.

On the days of the Three Origins—the fifteenth day of the first month for the Upper Origin, the fifteenth day of the seventh month for the Middle Origin, and the fifteenth day of the tenth month for the Lower Origin—the Three Officials, divine beings who oversee the affairs of Heaven, Earth, and Water, command their many offices and report the sins and merits of the people to the heavenly court. At that time, they weigh each person’s deeds and meet with the Dipper Palace, where the gods of the Northern Dipper reside. Therefore, one should practice the Dao and recite scriptures.

On the days of the Eight Seasonal Nodes—the four seasonal beginnings, the two solstices, and the two equinoxes—the Eight Luminaries and Five Emperors descend to record people’s good and evil deeds. The changing movement of the seasons prompts all things to respond to Heaven’s mandate: when there are sins, baleful Qi descends; when there are merits, blessings gather. Therefore, one should practice the Dao and recite scriptures.

“Original life year” refers to the sexagenary year corresponding to a person’s birth year. Every sixty days, a day matching that person’s birth-year designation comes around again.

“Birthday” refers to the day a person was born, when all the spirits within the body gather. One should practice the Dao and recite scriptures on this day, in gratitude for the grace of the stars’ illumination and for the labor of one’s parents in raising them.

Whenever one reaches one’s birthday, the myriad spirits within the body gather on that day. One should cultivate the Dao, recite scriptures, repay the stars for their grace in shining down and protecting us, and repay one’s parents for their labor in raising us.

Days When the Northern Dipper Descends to the Human World

The twenty-fifth and twenty-sixth days of the first lunar month; the second, seventh, twenty-third, and twenty-sixth days of the second month; the twenty-sixth day of the third month; the seventeenth and twenty-seventh days of the fourth month; the fifth, thirteenth, and twentieth days of the fifth month; the fourth and eighth days of the sixth month; the fourth and twenty-fourth days of the seventh month; the third, eleventh, nineteenth, and twenty-seventh days of the eighth month; the third and eighteenth days of the ninth month; the tenth and twenty-sixth days of the tenth month; the first, ninth, seventeenth, and twenty-fifth days of the eleventh month; and the twentieth day of the twelfth month. In a leap month, use the dates of the preceding month. These are said to be the days when the Lords of the Northern Dipper descend to the human world and make their rounds.

In addition, the Gengshen and Jiazi days, as well as the third and eighteenth days of the ninth month, the tenth and twenty-sixth days of the tenth month, the first, ninth, seventeenth, and twenty-fifth days of the eleventh month, and the twentieth day of the twelfth month, are also said to be days when the Northern Dipper descends to make its rounds. For a leap month, the dates of the preceding month still apply. The seventh, seventeenth, and twenty-seventh days of every month, along with the Gengshen and Jiazi days, are also called days of the Northern Dipper’s descent.

One should respectfully and carefully prepare the ritual altar for a Zhaijiao (purification ritual), recite scriptures, perform purification rites and offerings, and cultivate the Dao in accordance with the prescribed ritual procedures. The resulting blessings are boundless: in life after life, one can follow the true Dao, avoid turning against one’s nature, and remain free of false views. Those who recite this scripture and regularly chant the names of the Seven Primordial Lords—the star lords corresponding to the seven stars of the Northern Dipper—will bring their good deeds and merit to completion and receive good fortune.

Here, “solemn” means respectful, careful, and orderly; “prepare” means to set up; and “ritual altar” refers to the platform erected for a Zhaijiao ceremony. Reciting scripture and practicing the Dao according to the ritual procedures brings immeasurable blessing, extending to all. By aspiring to the true Dao and leaving behind delusion, life after life, one will not lose one’s original nature. When cultivation reaches this state, the mind becomes clear and still, and good fortune arrives of its own accord.

Next, recite the Northern Dipper incantation:

The Incantation of the Seven Stars of the Northern Dipper comes from the Orthodox Method of the Celestial Heart, a lineage transmitted within Daoism. It is said to drive away evil and cure illness, and to be suitable for many circumstances. It is an important sacred incantation within the Northern Dipper tradition.

The Northern Dipper consists of nine stars: the Seven Stars and two attendant stars, Zunxing and Dixing. This is why it is called the “Nine Luminaries of the Northern Dipper.” The incantation lists the names of all nine. Later generations adapted it into the “Heavenly Heart Orthodox Method,” used for exorcism, healing illness, and various other purposes. This incantation is regarded as a powerful and efficacious spell handed down by the Northern Dipper.

The Nine Luminaries of the Northern Dipper are great deities who dwell at the center of the sky.

“Nine Luminaries of the Northern Dipper” refers to the Seven Stars together with the two attendant stars, Zunxing and Dixing. Later generations altered the incantation to mention only the “Seven Stars,” leaving out the other two. A commentary explains: in the heavens, beings are called “spirits”; on earth, they are called “earth spirits”; among humankind, they are called “ghosts.” Humans stand between Heaven and Earth. Through cultivation, they may become immortals above or numinous spirits below. Those who do not cultivate die when their breath ceases and are called ghosts. Ghosts may in turn be reborn as humans. Only humans can grasp the principles of all things and undergo boundless transformation. The Northern Dipper is the most revered constellation in the central heavens and holds first place among the numinous beings of the Three Realms; hence it is called a “great deity.”

The Northern Dipper ascends to pay court at the Golden Palace.

The “Golden Palace” is the golden hall of Jade Capital, the city where the Supreme Emperor of Emptiness resides. The Northern Dipper serves as a minister beneath the Three Pure Ones and the Jade Emperor, and so it is said to ascend to pay court at the Golden Palace.

Below, it spreads its cover over Kunlun.

Kunlun Mountain is a great mountain at the center of Heaven, within the Eight Seas. It rises high and reaches the heart of Heaven. Its shape is like an upturned umbrella, broad at the top and narrow at the bottom, and it is divided into three tiers. Its summit is level with Heaven, and it is the center around which all things move. The Yellow Path and the Red Path meet there.

Below, it spreads its cover over Kunlun.

Mount Kunlun is a towering mountain at the center of the celestial realm. It lies amid the Eight Seas and reaches upward to the heart of Heaven. Shaped like an inverted canopy, it is broad above and narrow below, with three tiers. Its summit is level with Heaven and stands at the center of the ten-thousand-degree celestial domain. The ecliptic and the celestial equator meet on the mountain, from which the sun, moon, and stars—the Three Lights—follow their courses.

The mountain’s eastern side is called Kunlun, its western side Xuanpu, its northern side Langfeng, and its southern side Jishi. It has cliffs, springs, and gates that face north. Each of its four sides extends for ten thousand li. On the mountain stand the Qionghua Gate, a palace gate built of jade, the Terrace of Radiant Green, and the emerald waters of the Jade Pond. The Queen Mother of the West resides there, ruling over the assembled perfected beings—many immortals who have attained the Dao. At the summit are five golden terraces, twelve jade towers, and a ninefold golden citadel. Golden-rooted trees and groves of Qiong branches grow on the mountain, bearing pure white flowers and fruit. There are also Qiong nectar streams, jade springs, purple sparrows, emerald luan birds, blue-green peaches, purple apples, and other rare treasures. So many treasures adorn the mountain that they cannot all be recounted.

There are five palaces at the place where the Northern Dipper’s celestial pole lies. Each palace has five gates, and four rays of light shine from every gate, illuminating a distance of ninety thousand li. These palaces govern the Nine Qi, or nine kinds of primordial energy, and the Eight Luminaries, or eight celestial manifestations below them, each overseeing its own celestial domain. The Qi of the four directions gives rise to the myriad things. At the center stands a celestial pillar that reaches upward to Heaven’s Gate and governs the thirty-five divisions of the Upper Origin. Each division forms a hundred great life-generating lords of the Jade Pivot, deities who govern cosmic movement and the generation of life. Thus it is said that the palaces of the Northern Dipper extend downward to cover Mount Kunlun.

Regulating the cosmic order:

The Nine Celestial Bodies are descendants of the Imperial Pole, the supreme central seat of the Celestial Emperor. They govern the numbers three and five and regulate the great transformations of Heaven and Earth. Wherever the myriad things come into being, they are governed by the hundred great life-generating lords of the Jade Pivot. Thus it is said that the palaces of the Northern Dipper extend downward to cover Mount Kunlun.

They regulate the order of Heaven and Earth, bringing structure to the great transformations. From this arise the Five Phases—Wood, Fire, Earth, Metal, and Water—the Five Affairs, the Eight Governmental Measures, the Five Cycles, the Three Virtues, divination on doubtful matters, the various offices of government, and the Five Blessings: principles for governing the state and cultivating oneself. Only when these principles accord with the human way can the cosmic order be set right. This is like Yao’s reverence for Vast Heaven and Shun’s regulation of the Seven Regulators—the sun, moon, and five planets.

Governing Heaven and Earth:

The power of the Northern Dipper encompasses Heaven and Earth and contains the whole cosmos. Hence it is called “Governing Heaven and Earth.”

Great Dipper, Greedy Wolf, Great Gate, Salary Keeper, Literary Song, Chastity, Martial Song, and Army Breaker are the names of the seven star lords of the Northern Dipper. For related commentary, see True Form.

The High and Lofty Jade Emperor:

This is the most honored star deity within the Dipper. Anyone who sees this deity may extend their life by six hundred years. The deity is located within the Dipper’s bowl, near the first star.

The Purple Tenuity Emperor.

The Emperor Star within the Dipper’s bowl—the part formed by the four leading stars of the Northern Dipper—is also known as the Supreme Lord of Taiwei. Whoever sees it will become an emperor.

The Venerable Star in the Dipper. Whoever sees it may add six hundred years to their life. It lies within the Dipper’s bowl, near the first star.

The Supreme Lord of Ziwei, a revered deity of the region around the North Star.

The Emperor Star within the Dipper’s bowl, also known as the Supreme Lord of Taiwei. Whoever sees it may add three hundred years to their life. It lies within the Dipper’s bowl, near the fourth star. The Venerable Star and the Emperor Star are the sovereign progenitors of all things and phenomena; all the stars encircle and guard them.

The Seven Perfected Ones of the Northern Dipper, the seven revered deities corresponding to its stars, said: “Our patriarch, the North Pole, has diligently cultivated the Way through countless kalpas. He has kept incense and lamps burning and made offerings to the Three Pure Ones (Sanqing), the three highest deities honored in Daoism. When his merit and virtue were complete, he ascended to Ziwei. A canopy accompanied him wherever he went, and his starlight shone brilliantly like the seven treasures, reaching upward to the heavens and shining down upon the myriad lands. On the third and twenty-seventh day of each month, he descends to the human world to examine people’s good and evil deeds.”

Long ago, Guo Ziyi, Prince of Fenyang, met an accomplished adept and learned the methods of divination by observing the stars. The adept said: “On the third and twenty-seventh nights of each month, when all is quiet, go secretly into the courtyard without letting anyone know, and look up toward the Dipper. If you see two stars shining as large as cartwheels, they are the Venerable Star and the Emperor Star. After seeing them, tell no one, and you will attain long life.”

Because Guo Ziyi was occupied with affairs of state, he could not follow these instructions. A young girl in his household, named Huancheshi, happened upon the passage while serving indoors and found it among the pillows. She quietly did as it instructed and at last saw the two stars. By the Song dynasty, she was still living in the palace. The story of the Northern Pole’s descent on that day comes from this account.

The primordial Qi of the Great Dao is vast and boundless, filling the entire celestial realm; yet it is so subtle that it reaches into the finest dust, leaving nothing untouched.

What calamity cannot be dispelled? What blessing cannot descend?

“Arrive” means to reach and gather. All calamities can be dispelled, and all blessings one is due will come in turn. This is what it means for obstacles and misfortunes to be unable to intrude, and for a life to naturally possess every blessing.

The pure Qi of the Celestial Worthy of Primordial Beginning comes here and joins with my body and mind.

The Instructions for Absorbing the Primordial Emperor’s Correct Qi say: the nine kinds of luminous Qi—blue, black, yellow, red, white, green, crimson, azure, and dark—are numbered in order from one to nine. Practitioners absorb the Qi of the Primordial Yellow, bringing themselves into accord with Correct Qi each day. Light will then shine from their seven orifices—the openings of the eyes, ears, nose, and mouth, among others. After nine years, when their practice is complete, they can enter the Nine Dawn Chamber and serve the immortals.

The instructions explain that the Primordial Yellow Correct Qi is the Correct Qi of the Eight Trigrams and Nine Palaces. It descends from the Nine Sovereigns and gives life to all things. The first, Bright Yang, is breathed out by a Divine Person as blue luminous Qi; the second, Yin Essence, as black luminous Qi; the third, Perfected Person, as yellow luminous Qi; the fourth, Dark Mystery, as red luminous Qi; the fifth, Cinnabar Origin, as white luminous Qi; the sixth, Northern Pole, as green luminous Qi; the seventh, Celestial Surge, as crimson luminous Qi; the eighth, Assistant Star, as azure luminous Qi; and the ninth, Supporting Star, as dark luminous Qi.

The method of absorbing Qi is as follows. In the first lunar months—January, April, July, and October—practice at dawn on the ninth day of the first ten-day period. In the middle lunar months—February, May, August, and November—practice at noon on the nineteenth day of the middle ten-day period. In the final lunar months—March, June, September, and December—practice at midnight on the twenty-ninth day of the last ten-day period. Practice once each month at the appointed time for its first, middle, or final period: thirty-six times in all over the year, corresponding to the 360 degrees of the celestial circuit, with five as the surplus Qi.

On the appointed day and at the appointed hour, enter the room in a clean and dignified state. Burn incense and concentrate your thoughts. Half close your eyes, hold your breath, and click your teeth nine times. Visualize the Divine Lords seated in the star palaces of the Nine Palaces, dignified in bearing and surrounded by attendants. Then silently recite the spell: “The Great God of the Northern Dipper’s Primordial Stars arrives at the center of Heaven, □□□□□□□ Venerable Sovereign, swiftly, in accordance with the statutes and commands.” Next, visualize the nine kinds of Qi descending from the stars and flowing into your mouth. Swallow the Qi as you breathe in and out. Slowly exhale the old Qi and gradually inhale the new, making sure that your breathing cannot be heard. After swallowing the Qi of all nine colors, click your teeth nine more times, then suddenly let go of the visualization, allowing body and spirit to merge into the mysterious realm. Whether sitting, lying down, walking, breathing, moving about, or resting in stillness, adjust your practice to your own condition.

Practice this method for nine years, and the Divine Lords of the Nine Stars will descend to impart the secrets of cultivation. Through this, practitioners attain long life and become immortals, ascending through the Three Heavens, joining the company of the Perfected Ones, and ultimately uniting with the Dao in realized truth.

The direction indicated by the Tiangang star (one of the stars in the Northern Dipper) keeps turning without pause, day and night.

The Dipper’s handle—the part of the Northern Dipper’s seven stars shaped like a ladle handle—moves across the sky in a precise rotation. From the Zi hour to the Hai hour, it shifts to a different direction with each passing double-hour. This is like the Book of Songs’ phrase “seven shifts throughout the day,” meaning that the stars move all day long. A commentary explains: the Dipper advances through its positions in sequence each month, and its movement accords with the Dao.

The direction indicated by the Tiangang star keeps turning without pause, day and night.

The Dipper’s handle moves across the sky in a precise rotation. From the Zi hour to the Hai hour, it shifts to a different direction with each passing double-hour. This is what the Book of Songs means by “seven shifts throughout the day.” A commentary explains: each month, the Dipper’s handle regularly points toward the Xu position, where the Pojun star (one of the nine stars of the Northern Dipper) can always be seen. To receive the Orthodox Qi (vital energy), one should face this direction.

“Ordinary person of the common world” is a humble way for Daoist disciples to refer to themselves. It means something like calling oneself a walking corpse in a polluted age, or a mortal sullied by the world. In an old edition, the character “common” had been eaten away by insects until only half remained. Later readers mistook its shape and forced it into the character “respectful”; some also wrote it as “pattern,” and more recently it has been corrupted by sound into “separate.”

“To love the Dao and seek the numinous” means to cherish the Great Dao and uphold the scripture and oral formulae of the Mysterious Numinous Scripture, seeking the mysteries they contain.

“May I behold your revered form and preserve long life forever”: here, “form” refers to the image of the revered Emperor. The formula says, “May I soon behold the true countenance of the revered Emperor; once I have seen it, I will attain long life.”

“The Three Terraces, Empty Essence; the Six, Pure and Curved, bring forth life; they give me life and nurture me, and protect my body.” The relevant explanation appears in the earlier notes on the sacred titles.

“□□□□□□□ Revered Emperor, act with urgency according to the statutes!” These words praise the Revered Emperor, but the missing portion cannot be deciphered from the surviving text.

When the names of the nine stars were mentioned earlier, the text said, “May I soon behold them; once I have seen them, I will attain long life.” The explanation of “The Three Terraces, Empty Essence; the Six, Pure and Curved, bring forth life; they give me life and nurture me, and protect my body” appears in the earlier notes on the sacred titles. The Revered Emperor’s name that follows also appears earlier. At this point, those who recite this scripture should become even more reverent, focus their minds on contemplating the Emperor’s image, click their teeth, and recite silently.

The nature, life, and five bodily parts of ordinary people are each governed by their natal stellar officials, the star deities who oversee an individual’s destiny.

Here, “nature” means the inborn nature bestowed on people by Heaven; “life” means the fundamental basis that remains unchanged amid transformation. The “five bodily parts” are the head and the two hands and two feet. A natal stellar official is the official associated with the sixty-year cycle year into which a person was born. Everything bestowed by Heaven and received by a person is governed by that person’s natal stellar official, without error.

“Natal divine generals” refers to the generals associated with a person’s destiny. These include the generals corresponding to the year, month, day, and hour of birth, as well as the year, month, day, and hour of the embryonic origin, making eight in all. The term also includes generals assigned according to Yin-Yang, gender, and the forward or reverse progression of one’s fortune cycles; generals such as Lu and Ma, the two Qi, and other divine generals; as well as deities such as the official talisman and the scribe associated with a person’s natal designation.

“Natal stellar officials” refers to the stellar deities associated with a person’s destiny.

Among the stellar lords of the Twenty-Eight Mansions, each person has two kinds of stellar officials associated with their own mansion. The first is the year-governing stellar lord, who presides over a person’s birth year. For example, if the Horn Mansion governs the year of Jiazi, then the Celestial Gate Stellar Lord of the Horn Mansion is that year’s year-governing stellar lord, also called the stellar official of one’s own mansion. The second kind of stellar official determines one’s fetal-breath destiny star through calculations based on the animal stars. Three such officials each govern the numbers of the Three Origins and Three Limits, and are also called the stellar officials of one’s own mansion.

These stellar officials often protect people unseen and govern their lifespans, enabling them to live out the full span allotted to them.

According to Daoist teaching, the upper limit of a person’s natural lifespan is 120 years. If people follow the cultivation methods described in the Scripture of Extending Life through the Northern Dipper, their Destiny-Birth Deities and stellar officials of their own mansion will regularly protect them and govern their lifespans, helping them preserve the years allotted to their birth destiny.

Ordinary people are often ignorant and may go through their entire lives without understanding this principle. Mortals are born endowed with turbid Qi and lack knowledge of these truths, so they never come to understand them.

The True Officials of Destiny-Birth descend to the human world six times each year. Each descent marks a term of one’s birth destiny. In other words, each Destiny-Birth day counts as one term; the True Officials of Destiny-Birth descend once every sixty days, six times in all each year. If people do not understand this, they may spend their whole lives without grasping the principle.

A person’s allotted lifespan of 120 years is divided into two limits: sixty years make up a lesser limit, and 120 years a greater limit. When the greater limit arrives, life comes to an end. Violating prohibitions and diminishing one’s allotted years shortens these limits. By accumulating Yang merits, performing hidden acts of virtue, cultivating in accordance with the precepts and liturgical rules, and cherishing the mandate of Heaven, one can extend one’s lifespan and thereby prolong life.

The three thousand Envoys of the Southern Mound are deities born from Yang Qi and formed through the coalescence of the Three Qi.

The True Lords of the Northern Dipper have seven thousand divine generals. They are deities born from Yin Qi and formed through the coalescence of the Seven Qi.

On the day when one’s Birth-Destiny True Officials—the divine beings who oversee a person’s birth date and allotted fate—descend, all the gods and divine beings come to offer protection. People may submit petitions to Heaven and perform a Zhaijiao purification ritual, establishing an altar and offering prayers. They may repent of their offenses, dispel calamities, pray for blessings, and seek a longer life. They should perform the ritual according to their means and accumulate merit through sustained practice, so that their blessings and virtue continue to grow.

If a person’s allotted lifespan is nearing its end without their knowledge, and they neither perform purification rituals nor offer incense, practice the scriptures and rites, or pay homage to the Dipper deities—the gods of the Northern Dipper—the scripture says they are treating life lightly, forgetting their roots, and failing to cherish themselves. The Celestial Bureau, which oversees the registers of Heaven and people’s allotted fortunes and lifespans, will then reduce their stipend and shorten their years. They are therefore likely to die early and fail to enjoy the full span of life allotted to them.

Some people encounter the scriptures and methods of practice yet do not believe in them; they may even slander the sacred scriptures. The scripture says that after death, such people will fall into the Three Paths and Six Destinies—the evil realms and other states of rebirth—and lose forever the chance to be reborn as human beings. This is truly tragic; they have brought these painful consequences upon themselves. Although the Celestial Worthy is compassionate, the officials who enforce Heaven’s laws must still carry out their duties. The scripture also says that the Celestial Bureau often pardons or reduces the offenses.

If people observe purification and perform a Zhaijiao ritual on their birth-destiny day, sincerely petition the Celestial Bureau, and, whenever their allotted lifespan nears its end, read and recite the true scriptures and make abundant offerings, the scripture says they may pray to be reborn in future lives always as men, blessed with wealth, status, and intelligence, and distinguished among others.

If someone observes the precepts according to the purification ritual on the day of their birth-year birthday, recites the true scriptures, and solemnly performs Zhaijiao rites and liturgy (zhai jiao keyi), then, according to the scripture, they will be reborn as a man for three lifetimes, wealthy, intelligent, and exceptional.

Some people have little good fortune. Though born into the human world, they are poor and lowly; even if they know their natal star lord, they lack the means to perform an elaborate cultivation ritual. Such people need only pour water, offer flowers, quiet their minds, face the North Pole, bow in reverence, and recite the name of their natal Perfected Lord. According to the scripture, they too will be reborn as a man, wealthy, intelligent, and exceptional.

If people of this kind can pour water and offer flowers, quiet their minds, face the North Pole, bow in reverence, and recite the name of their natal Perfected Lord, they will not let the opportunity for cultivation on their birth-year birthday pass in vain. They will all be able to lengthen their lives and increase their good fortune, continue to be reborn as human beings, dispel calamities, and receive immeasurable blessings.

If someone is born poor and lowly and, though knowing their natal star lord, lacks the means to accumulate merit and practice goodness, they need only pour water, offer flowers, devoutly face the North Pole, bow in reverence, and recite the honored names of the natal star lords of the Northern Dipper. Their birth-year birthday will not have been spent in vain. They will all prolong their lives and increase their good fortune, continue as human beings, forever dispel calamities, and receive immeasurable blessings.

The Celestial Master leaped with joy, paid his respects, and praised this as a supreme bridge of the Dharma, rarely encountered. “Bridge of the Dharma” is a metaphor for a cultivation method that enables people to cross over to liberation. The commentary explains that, after receiving the scriptural teaching, the Celestial Master praised it with joy and compared it to a bridge of the Dharma because this bridge can ferry people across without end and is truly rare to encounter.

The Lord Lao once again told the Celestial Master: “The sins of people in the world…”

The commentary explains that people’s sins, blessings, good deeds, and evil deeds are all administered by Heaven. For those wishing to repent of their sins and dispel calamities, nothing is more fitting than practicing purification rites and offering Zhaijiao, in accordance with the scripture’s instructions.

When the day of one’s birth-year birthday arrives, one should make a report to the Yuanchen within the body (a star spirit associated with one’s personal destiny)…

“Original Destiny” (Yuancheng) is determined in two ways.

The first uses the birth year governed by each of the seven Lords of the Northern Dipper to identify a person’s Destiny Lord. The two Lords Left Assistant and Right Assistant are then taken as the Lords of Original Destiny. The other method calculates according to Yin-Yang and gender: for men born in a Yang year and women born in a Yin year, the Lord one position before the Destiny Lord is chosen; for men born in a Yin year and women born in a Yang year, the Lord one position after it is chosen as the Lord of Original Destiny.

For example, a man born in the Year of the Rat has the Lord of Greedy Wolf as his Destiny Lord and the Lord Left Assistant as his Lord of Original Destiny. A woman born in the Year of the Rat has the Lord Right Assistant as her Lord of Original Destiny. Men born in the Year of the Ox or Pig have the Lord of Great Gate as their Destiny Lord and the Lord Right Assistant as their Lord of Original Destiny; women have the Lord Left Assistant. Other years are determined in the same way.

The second method takes the star official corresponding to each of the sixty combinations of the sexagenary cycle as a person’s Destiny Star Official. In the Xuanling tradition, the Destiny Star Official is also called the “Great General of Original Destiny.” The Star Official of Original Destiny is then determined according to birth year and gender. For example, a man born in the Jiazi year has Xinwei as his Star Official of Original Destiny; for a woman, it is Jisi. A man born in the Yichou year has Renwu as his Star Official of Original Destiny; for a woman, it is Jiashen. Other years are calculated in the same way, with the “Five Zi Yuan” method also used to further determine whether the selection is accurate.

The scripture says that the day identified by this calculation is the day the Original Destiny descends into the human realm. At that time, one should cleanse the body, observe ritual abstinence, perform the Dao, and recite scripture. The Original Destiny is considered inviolable; if it entered one’s fate at birth, calamities may be unavoidable throughout life. Yet even when one’s fate is partly predetermined, one may repent and seek forgiveness on the day the Original Destiny descends, in the hope of turning calamity into blessing.

The Lords, Star Officials, divine generals, and talisman clerks of Original Destiny each hold different ranks, just as ruler and minister have distinct roles and social ranks follow an order—though most people do not understand this.

Courier Horse.

The Five Blessings Post Horse Divine Lord is an auspicious deity of one’s natal destiny. For those born in the years of Shen, Zi, or Chen, the Post Horse is in Yin; for Si, You, or Chou, it is in Hai; for Yin, Wu, or Xu, it is in Shen; and for Hai, Mao, or Wei, it is in Si. The position corresponding to the ten-day cycle containing one’s birth year is its proper position.

For the phrase “dispel the Three Disasters and Nine Calamities,” see the explanation earlier in the text. It means to protect one’s family and dependents in the present and keep them safe.

The Scripture of Middle Precepts says: Among living beings in the world, each has a star that watches over them. Everyone has a natal star of their own, and each has their share of misfortune and good fortune. In general, however, much depends on the fortunes of whoever is in charge: in a state, the emperor and his ministers are the principal figures; in a household, it is the head of the family. If those in charge cultivate the Dao, they can transform the effects of the Dao of Heaven’s movements, turning calamity into blessing. This is the meaning of the saying, “My destiny is in my own hands, not determined by Heaven.” Those who cultivate the Dao can govern Heaven and Earth and grasp Yin-Yang, and so are not bound by fate or harmed by changes in Yin-Yang. Those who have not yet cultivated the Dao and accumulated merit will find it difficult to escape the constraints of destiny.

When years or months bring inauspicious fortunes, one should seek to avert disaster. If one takes life lightly, loses sight of what is fundamental, fails to value one’s human station, and recklessly indulges in the Three Karmas of body, speech, and mind—the actions created by one’s conduct, words, and thoughts—without restraining the Six Roots, such as the eyes and ears, one accumulates offenses. When calamity arrives, it becomes more severe and may even extend to one’s relatives, bringing disaster upon the whole family. This is no small matter. Why does this happen? Because one’s six close relations and dependents all arise from the origin of one’s natal destiny. For example, the mother who gave birth to and nurtured me, the father who raised me, my siblings who share my kind, the wife and wealth that I overcome, and the descendants born from me are all connected to the origin of my destiny.

One must also add the number of one’s birth month to the number of one’s natal destiny, count forward to the birth hour, and determine the Palace of Destiny. Then, according to the forward or reverse sequence for men and women, arrange the twelve palaces: the first is the Palace of Destiny, the second the Palace of Wealth, the third the Palace of Siblings, the fourth the Palace of Property, the fifth the Palace of Descendants, the sixth the Palace of Servants, the seventh the Palace of Spouse and Concubines, the eighth the Palace of Illness and Calamity, the ninth the Palace of Travel and Relocation, the tenth the Palace of Official Rank and Career, the eleventh the Palace of Blessings and Virtue, and the twelfth the Palace of Appearance. Then use the Three Cycles, the Four Pillars, the Five Phases, and the Heavenly Stems and Earthly Branches to calculate which positions govern each palace, and in sequence examine where the annual influences and cycles of fortune fall: where calamity appears, there will be calamity; where blessing appears, there will be blessing. Therefore, one should first pray to one’s own Natal Origin Star and the Post Horse Divine Lord.

The Natal Origin is a person’s mind-spirit. Outwardly, it resides in the eyes; inwardly, it is held in the heart. The eyes observe the myriad things outside, while the heart considers the myriad affairs within. The more the heart and eyes pursue, the more the spirit is driven about; hence the name “Natal Origin Post Horse.” Here, “Post Horse” refers to the mind-spirit racing in all directions and busily attending to external affairs.

If a person can gather the spirit, turn inward and illuminate the inner self, and let the numinous spirit abide within, then, as the phrase “drive away the galloping horses and manure the fields” puts it, the racing mind-spirit can be brought to rest. By nourishing the body and spirit from within, one can also stabilize embryonic breathing, a profound state of regulated breathing described in Daoism. Then the Three Corpses, the corpse spirits said to dwell within the body, will depart, and the Nine Worms, disease-causing creatures believed in ancient Daoism to inhabit the body, will perish. Where, then, could the Three Disasters and Nine Calamities come from? At this point life is settled and the hundred spirits are in harmony: this is what is meant by keeping one’s family and dependents safe.

Those who cultivate the Dao are called superior adepts. If they recite this scripture on their natal birthday—the birthday corresponding to their year of birth—they can dispel calamities and keep disasters from befalling them. They can also bring the hundred spirits into harmony and ensure peace for their family.

When superior adepts recite this scripture on their natal birthday, they can subdue demonic influences outside themselves and settle their true nature within. In this way, practitioners of the Dao calm the spirit and cultivate their nature, gradually attaining the true fruit of cultivation.

Once they have attained it, their merit extends to all beings in the waters and on land, and blessings reach creatures that fly, walk, and swim. Their own relatives, as well as their deceased ancestors, also receive blessings.

Through sincere and reverent repentance, practitioners of the Dao draw steadily closer to the wondrous fruit. By accumulating hidden merit, they enter the Dao of emptiness and attain complete, penetrating sage wisdom. Their realm is profound and unfathomable: they can move freely between being and nonbeing, wander among the clouds, ascend through the Golden Gate of the immortal realm, and unite with the sages and perfected beings. They transcend the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—never again undergo the cycle of rebirth, and enjoy limitless life in freedom and ease.

Anyone who repents with a reverent heart can attain profound merit and set out on the path to Daoist realization. The Dao gives rise to all things and transforms them ceaselessly, sustaining the endless cycle of life. Human life comes from the Void: Shen (spirit) gives birth to Qi (vital energy), the subtle breath that forms life and all things; Qi then transforms into Jing (essence), and the body takes on form. In cultivation, the wise do not dissipate their strength outward. They cultivate inwardly, transforming Jing back into Qi, Qi into Shen, and then refining Shen to unite with the Dao, thereby experiencing anew the mystery of the Void.

Mysterious transformation has no fixed location; this is the state of a sage. To know all things is to have wisdom that reaches everywhere. Yet the subtle, profound, and unfathomable Dao can conceal itself or appear, and its movements cannot be predicted. It passes between form and formlessness, roams freely through the clouds and sky, and ascends through the Golden Gate, the portal symbolizing the realm of immortals. When both body and spirit attain a refined state, one unites with the Dao in true realization and returns with all things to the nurturing transformations of the Three Pure Ones (Sanqing), no longer undergoing the cycle of rebirth. Life then has no end; one roams freely in Wuwei (non-action), and one’s primordial life-root is thereby made complete.

All male and female devotees should purify body and mind on the birthday corresponding to their birth year, as well as on the various fasting and ritual days,