《上清金母求仙上法》

The Queen Mother (Wangmu) inquired of the Most High Lord of the Dao (the Way; Taishang Daojun), saying: “I do not understand the talismanic diagrams and characters in the Lingbao Jing (Scripture of the Numinous Treasure). Their meanings are hidden and obscure. I have never received their transmission; day and night I revere them, yet I have found it difficult to seek instruction in person. My understanding is shallow. Although I occupy the station of Zongzhen (Overseer of the Perfected), I still do not comprehend these talismanic formulas. Might I be favored with your transmission, so that I may understand what I have never heard? If I could receive your guidance, it would be to gain illumination and to meet with a rare opportunity.”

The Lord of the Dao replied: “The characters of the Lingbao Jing arose in the Longhan age (the remote kalpic era spoken of in Daoism), and only after passing through countless kalpas have they come down to the present. The talismanic diagrams are precious and secret, and the writing is profound and hard to fathom. In that time the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) refined the true writs with fire, causing them to manifest their radiance. Only after the characters had appeared was I able to understand them. The Celestial Worthy of Primordial Beginning once commanded the Five Elders (Wulao, the honored deities of the five directions) to guard and uphold the five chapters of true writs together with the talismanic formulas, and to keep them secretly stored within the Golden Portal (Jinque). Unless one cultivates the Dao and attains the true, no one can know the profound meaning they contain.

“Formerly, the Celestial King of Primordial Beginning (Yuanshi Tianwang) obtained, upon the golden tablets and jade terrace, the oral formulas for the sounds and meanings of these talismans, and was permitted to transmit them to those who possess the Dao. He said that when a kalpa comes to an end, an extraordinary worthy will appear, endowed with the qualities of the White Emperor (Baidi) and the Western Numen (Xiling), and will come seeking this scripture. Now that you have come to inquire, this omen is precisely fulfilled, and so I conceal it no longer but set it forth. You should record it with care, keep it with caution, and not transmit it rashly. If anyone obtains this method, that person will be able to accomplish the immortal Dao.

“I now compile the contents into a single scroll. First I draw the true talismans, then I explain their pronunciations. Only the nineteen talismans of ‘Taisu Yangsheng’ (Grand Simplicity and the Arising of Yang) remain sealed and hidden, awaiting a suitable moment amid the greater and lesser kalpas. What I now transmit to you are the true talismans of the Lingbao that have already been manifested; below, their pronunciations are explained. The talismans in the scroll are all written in cinnabar.”

Chapter One: Explaining the Pronunciations of the Ten Talismans of the True Writs of the Five Directions

The oral formula says: “Nine Qi (vital energy) of the azure heaven, thereby illuminating the orthodox Dao, gathering Qi…” The remainder does not appear in the scripture as given.

The Azure Heaven is formed of nine kinds of primordial Qi (vital energy). It serves to manifest the orthodox Dao (the Way) and to command the breath, and it is a method treasured by all the perfected immortals. (The character “wan” and the words “seventeen characters” are markers in the original text.)

The sun and moon move in due order, and from this the mountains and rivers are opened. The Three Heavens (the threefold celestial realms of which Daoism speaks) rejoice greatly, and the perfected immortals come and go among them.

The above is the phonetic text of the two talismans of the East.

The Primordial Supreme Thearch opened heaven and earth.

The Jade Sound (a sacred voice) breathes out and draws in numinous Qi. Taking the Three Su (three kinds of essential Qi in Daoism) as its standard, it protects life and enables one to become an immortal, and the conferral of rank is fixed by the Jade Register (the roll of names, or the calendrical record, of the immortal realm).

The above is the phonetic text of the two talismans of the South.

It holds the host of immortals in its comprehensive grasp, governing them and summoning the sources of the rivers.

It summons heaven and earth altogether, and by the Nine Origins (the nine kinds of primordial Qi, or the nine root-sources, of which Daoism speaks) it marks off the realms. All are bound together to the Royal Qi (the auspicious Qi of the sovereign, or of the center), and the Thearch on High looks on from afar. The Yellow Emperor.

The above is the phonetic text of the two talismans of the Center.

Cultivating the true Dao and holding the breath brings the myriad spirits (Shen) back to what is right.

One drives the Five Elders (the venerable deities of the five directions) and gazes far westward toward the Nine Capitals (the metropolitan seats of the immortal realm or of the underworld, of which Daoism speaks). Through a hundred million kalpas they still assemble together, and the Nine Rivers are clearly brought to peace. Luotian (the vast and boundless heaven).

The above is the phonetic text of the two talismans of the West.

Holding the breath brings the myriad spirits back to what is right.

One drives the Five Elders and gazes far westward toward the Nine Capitals. Through a hundred million kalpas they still assemble together, and the Nine Rivers are clearly brought to peace. Luotian.

The above is likewise the phonetic text of the two talismans of the West. The original repeats a passage here.

Mysterious and lofty Jade Clarity (Yuqing, one of the Three Pure Realms, Sanqing, of Daoism) holds and summons the Northern Feng (the dark, secluded region of the north).

The Northern Dipper presides over the assembly. The phenomena within the Nine Periods (the cycles, or the spans of time, of which Daoism speaks) disperse. The bright stones of the eight directions (the wording of the original; what they specifically refer to is unclear) are nourished by mysterious numinous Qi.

The above is the phonetic text of the two talismans of the North.

Second, deciphering the phonetic text of the upper and lower talismans on the policy tablet.

Celestial numina, the foot soldiers; the Great One (Taiyi) ascends to heaven; opened upon the earth, it declares: birth, Heaven’s mandate, the mandate of awe, the lord of the corpse, the star-king, Earth’s mandate, the moon coming forth, the measure of heaven and earth. (The original consists of twenty-eight characters in all. The wording is suspected of corruption or omission, and the text as it survives does not allow the clauses to be divided with certainty. The policy tablet is a board-shaped ritual implement used in the ceremony.)

The above is the phonetic text of the upper talisman on the policy tablet.

The middle tablet contains a further passage of text.

Huichang cuts open the person of the Mountain Court. (The original consists of seven characters in all. The meaning is unclear and may be language reserved for the talismans.)

Third, deciphering the phonetic text of the five talismans in the crimson staff.

The above is the phonetic text of the five talismans in the crimson staff. The talisman of one’s natal destiny likewise adopts the corresponding wording according to direction.

Fourth, deciphering the phonetic text of the talismans of the Twenty-Four Births, in three divisions.

The above is the phonetic text of the eight talismans of the upper division. Every four characters form one verse, and there are thirty-two passages of phonetic text in all.

The eight talismans in the middle of the right-hand side are each supplied with one sound formula. Every four characters form one stanza, thirty-two sounds in all.

The eight talismans in the lower part of the right-hand side are each supplied with one sound formula. Every four characters form one stanza, thirty-two sounds in all.

Fifth Explanation: The surname-and-taboo-name talisman sounds of the Demon Kings of the Five Directions in the Register of the Eight Effulgences

What is listed on the right are the surname-and-taboo-name talisman sounds of the Demon Kings of the Five Directions in the Register of the Eight Effulgences (Bajing lu). The talismanic graphs are of the same form, and there are two sound formulas.

Sixth Explanation: The sounds of the three talismans

Every four characters form one stanza, thirty-two sounds in all.

Fifth Explanation: The surname-and-taboo-name talisman sounds of the Demon Kings of the Five Directions in the Register of the Eight Effulgences

What is listed on the right are the surname-and-taboo-name talisman sounds of the Demon Kings of the Five Directions in the Register of the Eight Effulgences. The talismanic graphs are of the same form, and there are two sound formulas.

Sixth Explanation: The three jade-script talismans of the Eight Effulgences of the Three Divisions

The first sound formula says: “The heaven above is empty and void, mysterious, subtle, and far-reaching. The Most High Afang commands the gateway of numinous majesty. The Jade Transverse (Yuheng) gathers the breath. The florescence of Shen (spirit) within the brain manifests in mystery, commands the upper division, and reaches through to the numinous spirits and to past and present.” This passage consists of thirty-two characters and is written with a blue-green brush.

The second sound formula says: “Red Brightness (Chiming) opens the true Dao (the Way). The Qi (vital energy) of the Three Heavens is harmonized and shines through the light of Cinnabar Yang. The five viscera do not wither; they receive the protection of the Cinnabar Heaven, and the Vermilion Palace is upheld. One takes in and refines the Qi of the flowing spring, and the fundamental origin of life does not perish.” This passage consists of thirty-two characters and is written with a purple brush. An alternative wording is “receiving the protection of the Three Qi.”

The third sound formula says: “The Yellow Center regulates the breath. Primordial Qi arises and naturally rests secure. The stomach viscera lie deep and open, and all six bowels are preserved. Baiyuan Gongzi (the Lordling of the White Prime) and Taokang (Peach Vigor) are pure and substantial in De (Virtue/Power). They nurture the vermilion cinnabar and enable the numinous spirits to come and go freely.” This passage consists of thirty-two characters and is written with a yellow brush. An alternative wording is “primordial Qi arises and holds itself in dignity.”

What is listed on the right are the three jade-script talismans of the Eight Effulgences of the Three Divisions. The source text further repeats the portion of the third passage from “the stomach conduit opens in the hidden depths” (weiguan youtong) onward. The three pieces together total ninety-six characters.

Seventh Explanation: The rear talisman of the Register of the Eight Effulgences

The sound formula says: “The sun and moon, the seven stars, and the primordial Qi of the Upper Three Heavens assemble the parents and ancestors of nine generations. In accordance with the Code and Covenant of Taizhen (the precepts and covenant established by the Supreme Truth), the immortals and jade maidens, together with the eighty-one Lingbao (Numinous Treasure) Master-Lords within the caverns who guard the True, jointly bear witness for the hun and po souls of so-and-so, enabling that person to attain deliverance and become a Perfected. Both life and death are bound by the covenant.”

What is listed on the right is the sound formula of the rear talisman of the Register of the Eight Effulgences.

Eighth Explanation: The sounds of the jade-script talismans of the Five Sprouts of the Five Directions

The words to be recited are as follows. “Green Sprout of the East (the green essence-qi of the east, Jing, essence, and Qi, vital energy): ingest the Green Sprout and drink the dawn clouds.” “Vermilion Cinnabar of the South (the red essence-qi of the south): ingest the Vermilion Cinnabar and drink the water of the Cinnabar Pool.” “Wu and Ji of the Center (the heavenly stems that stand for the central direction), towering like Mount Tai: ingest the essence-qi and drink the sweet spring (a sweet and pleasant spring).” At “Bright… of the West” the scripture is incomplete; the original then reads “drink from the Cinnabar Pool,” meaning that one drinks the water of the Cinnabar Pool. “Wu and Ji of the Center, towering like Mount Tai: ingest the essence-qi and drink the sweet spring.” “Bright Stone of the West (the bright numinous stone of the west): ingest the Bright Stone and drink the numinous fluid.” “Mysterious Nourishment of the North (the mysterious nourishing qi of the north): ingest the Mysterious Nourishment and drink the Jade Nectar (a sweet drink like a liquor of jade).”

The above explains the words recited for the jade-script talismans of the Five Directions and the Five Sprouts. The Five Directions are east, south, center, west, and north; the Five Sprouts are the names of the essence-qi corresponding to the Five Directions.

Ninth Explanation: The Sounds of the Five-Designation Talismans of the Five Directions. The words to be recited are as follows. “The officers of the Bright Capital in the East summon and record the spirits (Shen) of the azure heaven; they wander among the stellar lodges and make the two qi of Yin-Yang bright and clearly distinguished.” “The South brings forth the Hundred Liao; the three qi ride the Mystery and proceed. They summon the Perfected and have them bow to answer the command, and there are none who do not assist the divine spirits.” “The West rides bearing the true Dao (the Way); the jade Dao is clear and bright. It restrains tigers and leopards, lays out the guiding order, and brings all things to peace.” “The Mysterious Great Spirit of the North commands and drives the guiding order of the Primordial Beginning; the Seven Stars of the Northern Dipper revolve, and the hundred demons withdraw of themselves.” “The Center governs the eight directions, open and vast as a dragon in flight; the guiding cords of the left are set out in stable array.” “The Mysterious Great Spirit of the North commands and drives the guiding order of the Primordial Beginning; the Seven Stars of the Northern Dipper revolve, and the hundred demons withdraw of themselves.” “The Center governs the eight directions, open and vast as a dragon in flight; on the left it wears the Fire Bell, and the Heavenly Net displays its awesome light.”

The above explains the words recited for the five-designation talismans of the Five Directions.

Tenth Explanation: The Sounds of the Initial Division of the Two Halves That Settle the Will. “The origin of the deathless, the mystery of the deathless; the beginning of the deathless, the void of the deathless, the division of the deathless. Above the birthless, below the birthless, to the left of the birthless, to the right of the birthless, in the midst of the birthless. Qi moves in the void, is born of the void and enters the void, and by this a covenant is sealed. The qi of life is on the left and the qi of death is on the right; the two halves are formed from this, and one side receives the breath. It is fixed by tallies and contracts, and the oath is taken as the pledge.”

The above explains the words recited for the “initial division of the two halves that settle the will.”

The talisman documents have already been set out; the phonetic formulas for recitation have not yet been set out, as follows:

The Yang-Birth Talisman of Great Simplicity of the Nine Heavens, the Yin-Birth Talisman of Great Mystery of the Three Heavens, the Spirit-Flight Talisman of Jade Perfection and Enduring Peace of the Nine Heavens, the Flying-Spirit Talisman of True Birth of the Three Heavens, and the three Yangjiu–Bailiu talismans of each of the Azure Emperor of the East, the Red Emperor of the South, the Yellow Emperor of the Center, the White Emperor of the West, and the Black Emperor of the North.

These amount to nineteen talismans in all. Here “fu” refers to the Fulu (talismans and registers) used in Daoist ritual; the original text does not explain the specific forms or uses of these talismans. The note “pronunciation not yet supplied” means that readings have not yet been marked for the names of these talismans.

Master Youxuan of the Northern Marchmount at the Chongxuan Abbey on Mount Lu, and Li Xuanzhen of Liaodong, respectfully address the masters and Daoist priests who practice with them:

Joined as companions by Heaven’s mandate, we together revere the Great Dao (the Way), bring relief from the three evils (the sufferings caused by evil destinies or by evil conduct), open the roads that lead to the five paths (the five destinations of living beings in the cycle of rebirth), guide the people of the world to increase their blessings, and enable the myriad things each to find what is fitting.

The transmission of the methods of the Jing (scriptures) of the Three Caverns (Sandong, the classification of Daoist scriptures) began in the Longhan era. Many profound methods of the Dao have long been kept secret and have never been transmitted and practiced fully and openly. The Fulu (talismans and registers), diagrams, and essential instructions in the Lingbao (Numinous Treasure) scriptures have likewise not all circulated in the world. In this latter age, it has become ever more common for seekers of the teaching to lack sufficient aptitude and lineage. The wording and principles of the classics are often corrupt and depart from the older forms. Skilled masters who understand the scriptures are few, and so people do not know by what they ought to judge and choose.

I have examined one by one the scriptures, illustrated registers, and writings upheld by my fellow practitioners, and have found among them no small number of obscure and disordered passages. Even when someone is truly devoted to cultivating the True, much of the writing on which he relies is forged. Worldly people vie with one another in empty exaggeration and rashly attach themselves to the scriptural methods. All claim to have entered into covenant with the Five Emperors and to have formed a bond at the very origin of the Dao; holding numinous tablets and wearing the credentials of immortal officials, they fancy themselves of high station and certain to become immortals. Some seclude themselves deep in the mountains and for many years ingest the medicines of the arts; others resolve to emulate the shepherd and devote themselves to seeking the source of the Great Dao.

Yet among the companions of the Dao whom I have seen, some bury themselves in remote places. Before them there is no enlightened master from whom to learn, and behind them there is no instruction left by the Three Perfected of the Ge lineage (the Perfected of the Ge family). They claim to have risen above the dusty world, yet in fact they have gained nothing. If one inquires carefully into the reason, it is not that they are difficult to teach, but that their teachers and companions are shallow in insight and their transmission is incomplete. They wish to grasp the essentials of cultivating the Dao, yet circumstances keep them from drawing near to a genuine transmission—like one who would cross the great sea but has no boat. Thus they grieve and suffer all their lives; the road of seeking the Dao is cut off; the years are spent in vain, and they never truly awaken.

My own capacity is ordinary, yet I was fortunate to meet with an opportunity. In my early years I received the instruction of a master who was a Perfected and was gradually steeped in it. Favored by the commendation and support of my teacher’s lineage, more than seventy years have now passed. I have still not been able to refine the Reverted Elixir (huandan), nor to ingest it and hold to it. Looking up to read the profound scriptures, I have paid no heed even to the turning of cold and heat. In studying the secret writings, though I have wished in a general way to survey them all, things remain that I have not seen; I seek only to exert what little strength of mind I have.

On the eighth day of the third month of the gengwu year, at the lecture seat, I had my disciple Wang Yanzhen open the precious dais of my former master, and this scroll was suddenly found within a woven wrapping. All present looked at one another in astonishment, and their joy and celebration were profound. From my childhood until now I had never heard of it or seen it. I then cast three taels of gold into the clear, cold abyss, reported the matter to the Mysterious Master, and reverently received this scripture.

In the bingzi year, seven years having passed, I transmitted the scripture to fifty-eight disciples. The Dao must rely on people to be spread abroad, and the highest teaching ought to benefit all in common. I now send my disciple Wang Yanzhen to circulate this scripture, which has not yet been transmitted.

If an altar of covenant has not yet been established, the ritual instructions may be conferred upon the altar. If one has already received the covenant oath, this scroll may be copied on xiangsu (yellow or pale-yellow writing material); after a pure fast of seven days—or a fast of five days, or of three—one may then make the invocation with reverence. If a new covenant oath is to be conferred, it need only be carried out on the basis of the original covenant pledges. To receive this scroll alone, the rite may be performed with one-third of the covenant pledges. The Celestial Perfected are exalted and must not be summoned without cause. Each person has his own roots and conduct; the matter should be decided by the inclination of the heart. Do not press or entice others. Secrecy must be carefully kept.