《太上洞玄灵宝五岳神符》

The Shenxian Tu (Chart of Divine Immortals) says: The mountain god of Mount Tai in the east is called Daizong. His primordial Qi (vital energy) connects upward to the Year Star (Jupiter). Mount Tai is azure in color, and Qingling Laojun (the deity who governs the east and spring) dwells within the mountain, presiding over the qi of spring and bringing the myriad things to growth.

Among Daizong’s retinue are one hundred and twenty Azure-Waisted Jade Maidens, who oversee one hundred and twenty bureaus; nine Jade Maidens capable of transformation, who oversee the Nine Provinces; and twelve thousand Jade Maidens of mountain essence, charged with patrolling and guarding all under Heaven. They cause the spirits of Jia and Yi to carry out the De (Virtue/Power) of Heaven, and cause the spirits of Yin and Mao to regulate and set right the qi of Earth.

The many gods of the famous mountains and great marshes of the world regularly ascend Daizong on the day of the Beginning of Spring, enter the palace of the Azure-Stone Jade Gate-Towers, pay homage to Qingling Laojun, and receive the Mysterious Talisman, a Fulu (talismans and registers) of sacred efficacy. They then depart riding the Tiaofeng (the spring wind of the east), each returning to the territory under his charge, where they summon and dispatch the hundred ghosts and slay evil deities. Whoever does not obey the Mysterious Talisman will have his spirit-essence extinguished by Heaven and will be unable to enjoy sacrificial offerings. This is done in order to assist Heaven and Earth in generating the myriad things.

They draw on the qi of the Tiaofeng to harmonize and purify the human bodily form; if a person’s form loses its proper alignment, they use Fulu to set it right. Their offices regularly correspond to Jia and Yi, and they govern the quarters of Yin and Mao. Those who, after receiving the talisman, are required by ritual to perform the rite of bowing must all turn to face the direction in which the sun’s shadow lies.

The latter half of the original text repeats the earlier wording that runs from “unable to enjoy their sacrificial offerings” to “all turn toward the sun’s shadow.”

The Shenxian Tu (Chart of Immortals) records that the mountain deity of the great peak of the south is called “Nanheng.” Its primordial Qi (vital energy) connects upward to the planet Mars. Mount Nanheng is red, and the Taiyang Yan Laojun (Old Lord of Solar Flame) dwells within it, governing the climate of summer and bringing the myriad things to growth.

Attending the Taiyang Yan Laojun are one hundred and twenty Taidan jade maidens, who oversee one hundred and twenty offices; nine jade maidens of transformation, who oversee the Nine Provinces; and twelve thousand jade maidens of mountain Jing (essence), who patrol and protect the world. They cause the spirits of Bing and Ding to circulate Heavenly De (Virtue), and the spirits of Si and Wu to regulate the Qi of the earth.

The deities of the famous mountains and great marshes under Heaven regularly ascend Mount Nanheng on the day of Lixia (Beginning of Summer), enter the Palace of the Red Stone Jade Watchtowers, pay homage to the Taiyang Yan Laojun, and receive the Xuanfu (Mysterious Talisman, a Daoist divine talisman). They then depart on the long wind, each returning to the territory under his charge, where they command the hundred ghosts and slay evil spirits. If any spirit does not submit to the Xuanfu, Heaven destroys its Jing and Qi, so that it can no longer receive the sacrifices of the human world. By this means these spirits assist Heaven and Earth and nourish the myriad things.

Thus the deities, drawing on the Qi of the long wind, cleanse and regulate the human bodily form; if a person’s form loses its proper alignment, it is corrected by means of the talisman. The rite is customarily begun on a Bing or Ding day and performed at the Si or Wu hour; all who, after receiving the talisman, carry out the prescribed ritual should face the direction indicated by the shadow of the sun.

The Shenxian Tu (Chart of Immortals) says: The deity of the great central peak bears the honorific title “Songgao.” Primordial Qi (vital energy) rises and joins the Guardian Star, which the ancients called Saturn. The mountain is yellow, and the Yellow Lord Lao dwells and governs within it. He presides over the Qi of the four seasons, commands the deities of the four peaks, and has overall charge of the myriad things.

At the side of the Yellow Lord Lao attend Jade Maidens of Yellow Simplicity. In each of the four directions there are fifty thousand Jade Maidens of Transformation, charged with making rounds of inspection, and there are in addition fifty thousand Jade Maidens of the Mountain Essences, charged with touring about and protecting the world. The Yellow Lord Lao also puts the spirits of Wu and Ji to work in setting Heavenly De (Virtue/Power) in motion, and puts the spirits of Chou, Chen, Wei, and Xu to work in regulating earthly Qi. The deities of the famous mountains and great marshes throughout the world regularly, on the last day of the first month of each season—that is, at month’s end, when the moon cannot be seen—ascend Songgao, enter the Palace of the Yellow Stone Jade Towers, pay homage to the Yellow Lord Lao, and receive the Mysterious Talisman, a sacred talismanic credential in Daoism. Afterward they depart upon the Eight Winds and each return to their own quarter.

When the Mysterious Talisman constantly abides in the person, one may refrain from speaking and yet the Dao (the Way) is present of itself, and refrain from going forth and yet the Dao is clear of itself. Maintaining plain detachment and Wuwei (non-action) is the root of attaining the Dao. One faces illness yet is not disturbed by it, and therefore does not fall ill; if I am not ill, death has no way to arrive. One should therefore guard the Mysterious Talisman for a long time, so that it upholds and protects one’s nature and life; let the Floral Canopy, an umbrella-canopy symbolizing sheltering protection, cover it from above, and draw on the power of the Guardian Star to lengthen life.

The scripture then mentions such phrases as “the calamity of the star-pole” and “greatly encompassing the Gate of Heaven and broadening the Door of Earth,” meaning that one relies on talismanic methods to suppress calamity and to make the Gate of Heaven and the Door of Earth vast and freely open. In what is deep, dark, and mysteriously remote, the many spirits each return to the spontaneous and natural. The Mysterious Talismans of the Five Peaks take the Five De as their tokens of authority; they can reward the good and punish the wicked, and nourish human beings and all things. One should therefore use the Eight Winds to harmonize the Qi of the talisman, so that a person’s upright Qi is properly regulated. All who receive the talisman, when performing the rite of obeisance, should turn toward the sundial, the place where the instrument for measuring the sun’s shadow stands.

The Chart of Immortals says: The mountain god of Mount Tai in the west is called Xihua. His primordial Qi (vital energy) connects upward with the star Taibai, and the mountain he inhabits appears white. The August Old Lord governs this mountain, presiding over the Qi of autumn and bringing all things to maturity.

In attendance on the August Old Lord are one hundred and twenty Pure-White Jade Maidens, who oversee one hundred and twenty bureaus; nine Jade Maidens of Transformation, who oversee the Nine Provinces; and twelve thousand Jade Maidens of Mountain Essence, charged with patrolling and guarding the world. They cause the spirits of Geng and Xin to circulate Heavenly De (Virtue/Power), and cause the spirits of Shen and You to regulate and rectify the Qi of Earth.

On the day of the Beginning of Autumn, the gods of the famous mountains and great marshes all ascend Mount Xihua, enter the Palace of the White Stone Jade Towers, and pay homage to the August Old Lord, receiving the Mysterious Talisman (a Daoist divine talisman used to convey divine commands and to direct spirits). They then depart on the clear wind, each returning to the four directions, where they summon and dispatch the hundred ghosts and slay evil spirits. If any spirit does not obey the Mysterious Talisman, Heaven extinguishes its Jing (essence) and Qi, so that it cannot enjoy sacrificial offerings. This is done in order to assist the workings of Heaven and Earth and to bring all things to completion. Therefore the classics (Jing) say that clear and harmonious Qi should be used to cleanse the human form; if a person’s form loses its proper uprightness, talismans are used to correct it.

As a rule, matters governed by Shen and You are administered on the days of Geng and Xin. All who receive the talismanic mandate and are to perform the rite of homage face the direction in which the sun’s shadow lies.

The Shenxian Tu (Chart of the Immortals) says: The mountain spirit of the great peak of the north is called “Beiheng.” The primordial Qi (vital energy) of the north rises and connects with the star Chen (Mercury). This mountain is black and is governed by Taiyin Xuan Laojun (the Mysterious Elder Lord of Great Yin), who has charge of the Qi of winter and causes the myriad things to close up and be stored away.

In attendance on Xuan Laojun are one hundred and twenty Jade Maidens of Taixuan (Great Mystery), who preside over one hundred and twenty bureaus; nine Jade Maidens of Transformation, who preside over the Nine Provinces; and twelve thousand Jade Maidens of mountain Jing (essence), charged with touring the realm and protecting it. Xuan Laojun sends the spirits of Ren and Gui to set in motion the De (Virtue/Power) of Heaven, and sends the spirits of Hai and Zi to regulate and correct the Qi of the earth.

The spirits of the famous mountains and great marshes of the world customarily ascend Mount Beiheng on the day of the Beginning of Winter, enter the Palace of the Black-Stone Jade Towers, pay homage to Xuan Laojun, and receive the Xuanfu (Mysterious Talisman), a Daoist Fulu (talismans and registers). After leaving the palace, they ride the cool wind and each return to the four directions, summon and press into service the hundred ghosts, and on the days of winter slay evil spirits. Whoever does not submit to the Xuanfu will have their Jing and Qi extinguished by Heaven, and so will be unable to enjoy sacrificial offerings. This is done in order to assist the workings of Heaven and Earth and to shelter and store human beings and the myriad things.

Therefore the cool wind can cleanse a person’s physical form; if the form is not upright, Fulu are used to set it right. Fulu commonly arise from the Qi of Ren and Gui and are used to govern the quarters of Hai and Zi. All who, after receiving the talisman, ought to perform the rite of obeisance must turn and face the sundial, the instrument for measuring the sun’s shadow.

The Shenxian Tu further says: The Zhenren (Perfected Ones) of the Five Sacred Peaks guard the palaces and halls of the Son of Heaven. According to this method, one takes five jin of realgar, one jin for each mountain, seals it with wax into a human figure one chi and two cun in height, places it in a jar of five dou, and then, according to the colors corresponding to the five directions, hangs the jar from the great beam in the hall. In this way the palace chambers are kept at peace, malevolence is driven out, the four quarters are subdued, the state is made to flourish, and blessings descend for a long time.

White Tiger Talisman (Baihu Fu)

Laozi says: Yao transmitted the method of sacrifice and, in accordance with the colors of the five directions, had the relevant objects hung from the great beam in the hall. This keeps the palace chambers at peace, drives out malevolence, subdues the four quarters, makes the state flourish, and brings blessings down for a long time.

White Tiger Talisman

Note: In the original text a passage is repeated after “summon and press into service the hundred ghosts,” and phrases such as “the day of winter slaying” are also somewhat difficult to interpret with certainty. The above is rendered according to the general sense of the original.

Laozi said: Yao transmitted it to Shun according to the rules of sacrifice. On the jiawu day of the first month, Shun offered sacrifice to the Diagram of the Mysterious Talisman (Xuanfu) at the foot of Mount Li. In the fourth month, a divine envoy arrived riding a white deer, declared himself to be the Queen Mother of the West (Xiwangmu), and presented a white ring to Shun. In the second month of the first year, Shun transmitted these to Yu. In the sixth month of that year, auspicious clouds appeared three times.

When the sacrifice is held, drums are beaten and music is played, and the great drum is struck to summon the Zhifu (divine officers assigned to duty who convey talismanic mandates). The drum is first struck once to summon one Zhifu, then struck twice to summon two Zhifu, and the summons continues in this sequence until all one thousand two hundred Zhifu have arrived. The Transforming Jade Maidens (goddesses able to change their forms) are then invited, followed by the Jade Maidens of the mountain Jing (essence) of the Five Phases (Wood, Fire, Earth, Metal, Water), and finally the Divine Ears of the Supreme Sovereign.

After the precepts have been observed for three days, the altar is established. Incense is burned on the altar three times, and fruits suited to the four seasons are set out. The central altar is arranged according to the upper and lower orientations and spread with materials of the five colors. This method must not be transmitted or divulged at will.

Five Suppressing Talismans (Wuzhen Fu)

The upper talisman is used to suppress the malign Qi (vital energy) of the east and the Jing of Wood. The spread of poisonous harm, the repeated rise of bandits, poor harvests of the five grains, the many demonic anomalies and calamities among the people, outbreaks of flood, and the breeding of locusts are all said to be caused by the god Goumang (the deity who governs the east and spring).

The method of suppression is as follows. At the easternmost border, sacrifice is offered with the three sacrificial animals (livestock such as cattle, sheep, and pigs used in sacrifice), beginning with a sacrifice to Heaven and Earth. The altar surface is twelve zhang wide and is spread with silk cloth as a mat. Sixty cups are placed on the altar, holding one hu and two dou of rice. White clay is mixed with pigments of the five colors to make talismans in human and dragon forms. A length of white silk one zhang and two chi long is also taken and inscribed with cinnabar. Twelve white jars are prepared, and six liang of realgar and twelve jin of cinnabar are placed in them. The talismans are set upon the jars, the jar mouths are sealed tight with wax, and they are then sealed with the seal of Rushou (the deity who governs the west). Finally, the jars are cast into a deep abyss at the eastern border of the realm and are not allowed to remain exposed.

The talisman (fu) above is used to suppress the malevolent Qi (vital energy) of the south and the fire Jing (essence). The spread of poisonous harm, repeated risings of bandits, poor harvests of the five grains, the frequent displacement and migration of the common people, and calamities appearing in waters such as lakes, rivers, seas, and great rivers are all caused by the god Zhurong (the deity who governs fire and the south). The method of suppression is as follows: upon the southernmost waters, first sacrifice to Heaven and Earth with the three sacrificial animals (the ox, sheep, and pig used in offerings); build an altar twelve zhang across, spread silk cloth over it, and set out sixty cups of offerings together with one hu and two dou of white rice. Combining materials of the five colors with black earth, make a human-dragon talisman; with cinnabar, write the talismanic script on a piece of silk cloth one zhang and two chi long. Prepare twelve black jars, six liang of realgar, and twelve jin of cinnabar, place them in the jars, set the talisman on top, seal the mouths of the jars tightly with wax, stamp them with the Seal of Xuanming (the seal associated with Xuanming, the water god of the north), and cast them into the abyss at the southern frontier, so that no one may see them.

The talisman above is used to suppress the earth Jing of the center and the four directions. The spread of poisonous harm, the collapse of mountains and the shaking of the earth, and unrest along the borders of the four directions are all caused by the god Houtu (the deity who governs the soil). The method of suppression is as follows: at the center of the realm, sacrifice with the three sacrificial animals; on level ground build an altar twenty-eight zhang across, set out one hundred and twenty cups of offerings, and spread silk cloth over it. Using one hu and two dou of rice, and matching five-colored materials with blue-green earth, make a human-dragon talisman; with cinnabar, write the talismanic script on blue-green silk cloth one zhang and two chi long. Prepare twelve white jars, six liang of realgar, and twelve jin of cinnabar, place them in the jars, seal the mouths of the jars tightly with wax, stamp them with the Seal of Goumang (the seal associated with Goumang, the wood god of the east), and cast them into the center of the realm.

The superior talisman is used to suppress the malign Qi (vital energy) of the West and the Qi of metal Jing (essence). The spread of poisonous harm, repeated risings of bandits, poor harvests of the five grains, unrest in the army, floods running unchecked, and locusts damaging the crops are all brought about by the deity Rushou, the metal deity who governs the West. The method of suppression is to offer the three sacrificial animals—such as ox, sheep, and pig—at the westernmost border, sacrificing first to Heaven and Earth. The altar measures twelve zhang on each side and is spread with deep-red cloth; sixty cups are set out, and one hu and two dou of rice are prepared. The site is marked with five-colored earth, matched with red earth, and a human-dragon talisman (fu) is made. The talisman is written in cinnabar on a piece of red cloth one zhang and two chi long. Twelve red jars are prepared, and six liang of realgar and twelve jin of cinnabar are placed in them. The talisman is set upon the jars, their mouths are sealed tight with wax, and they are further closed with the seal of Zhurong, the mark associated with the fire deity Zhurong. The jars are then cast into a deep pool at the western border, and no one is to be allowed to see this.

The superior talisman is used to suppress the malign Qi of the North and the Qi of water essence. The spread of poisonous harm, unbroken spells of overcast rain and pouring downpours, sudden floods and collapsing hillsides, and the sudden rising of bandits and enemy troops are all brought about by the deity Xuanming, who governs the North and water. The method of suppression is to offer the three sacrificial animals at the northernmost border, sacrificing first to Heaven and Earth. The altar measures twelve zhang on each side and is spread with yellow cloth; sixty cups are set out, and one hu and two dou of rice are prepared. The site is marked with five-colored earth, matched with yellow earth, and a human-dragon talisman is made. The talisman is written in cinnabar on a piece of yellow cloth one zhang and two chi long. Twelve yellow jars are prepared, and six liang of realgar and twelve jin of cinnabar are placed in them. The talisman is set upon the jars, their mouths are sealed tight with wax, and they are further closed with the seal of Houtu, the mark associated with the earth deity Houtu. The jars are then cast into a deep pool at the northern border, and no one is to be allowed to see this.

Between the two passages in the original text on suppressing the water essence of the North, an incomplete passage is repeated: “The method of suppression is to carry it out therein with the three sacrificial offerings; do not let anyone see it.” What “therein” refers to is unclear.

Taiping Fu (Great Peace Talisman).

On the jiazi day of the first month in the first year of Emperor Yao’s reign, Wu Xian, serving as teacher, transmitted these talisman methods to Yao. While Yao ruled all under Heaven, he drew on the power of the Five Sacred Mountains, the Four Great Rivers, and the spirits of the mountains and streams to hold each quarter, awe the four seas into submission, and pacify the distant borderlands, so that warfare did not arise and sickness and pestilence were eliminated. When people prayed, the spirits responded and often granted their protection.

The sacrifice calls for the three sacrificial animals and other offerings: an ox with horns of five cun, a sheep with horns of seven cun, one hundred twenty jin of fat, five hu of clear wine, yellow sacrificial-millet rice (cooked yellow millet), and twelve kinds of fruit. Three sticks of incense are lit on each side, and each side of the altar measures twenty-eight zhang. A mat of white cogongrass is spread, two chi and two cun long. One also prepares five dou of sacrificial millet, one thousand two hundred cups, and four hundred cups of wheaten food. In the center of the courtyard a pole two zhang and eight chi long is erected, and from it is hung a fan, the long banner used in sacrifice, twelve zhang in length and equal on all four sides. Five large offering tables are set out, one hundred twenty cups of offerings are displayed, and they are decorated with the five colors in alternation; colored silk four zhang and one chi long is also prepared. The purified persons, noble sons, and inner attendants who take part in the sacrifice must receive the precepts and observe ritual abstinence for three days beforehand. After the sacrifice is held in the third month of the first year, the Qi (vital energy) of received blessing can become manifest; in the third month of the same year, a Qi of peace and stability appears; by the third year, all under Heaven is at peace.

Talisman of Awesome Virtue

The Talisman of the Awesome Virtue of the Supreme Sovereign (a talisman symbolizing the awesome virtue of the emperors of high antiquity) is used for persons of noble rank, and for officials from the Three Dukes down to county magistrates and county chiefs, as well as for officials who wear a seal and ribbon. Each year, when attending court before the ruler in the first month, one places this talisman in the pouch for the seal and ribbon. Ministers serve the sovereign, and the ruler obtains auspicious blessing; the talisman can subdue ghosts and spirits, settle the people, and put down bandits, and it can also protect officials so that promotion proceeds smoothly and all affairs are auspicious.

Talisman of the Five Generals

Fan Li’s Talisman of the Five Generals (a military talisman associated with Fan Li and five generals) is used in military affairs. One who holds the talisman can defeat the enemy and overawe the opposing host, so that ten thousand men dare not advance to meet and resist. It can also protect officials so that promotion proceeds smoothly and all affairs are auspicious.

Fan Li, a grandee of the state of Yue in the Spring and Autumn period, commanded five generals who directed military affairs. Relying on Fulu (talismans and registers)—charms used in Daoism to summon deities, pray for blessings, or work ritual effects—they drove back enemy forces and held down hostile multitudes, so that ten thousand men dared not confront this talisman face to face. Later, Fan Li helped Yue defeat Wu. On the day Jigeng (a day designated by the stem-and-branch system of dating), he performed a Jiao rite (a Daoist sacrificial ceremony) for this talisman on South Mountain. Thereafter, King Goujian of Yue established his hegemony at Langya.

Goujian was narrow in understanding and full of suspicion, and he failed to achieve the work of an emperor. His moods were inconstant, and his conduct was cruel and unrestrained, already beyond saving. Seeing the situation clearly, Fan Li withdrew into the territory of Qi, where he secretly practiced the Qi Jiao (a kind of sacrificial offering described in the Jing, that is, the scripture) and secretly prayed for the aid of the heavenly deities. He later became chancellor of Qi and was known as Chiyi Zipi.

Fan Li sighed that to amass a thousand pieces of gold by trading from one’s home, and in office to rise as high as minister and chancellor, was already the summit a commoner could reach, and that to enjoy noble renown for long was no auspicious sign. He therefore returned the chancellor’s seal. He afterward lived in the region of Tao, where his wealth surpassed that of those before him, and he also bestowed benefits upon later generations; for this he was called Tao Zhugong.

Fan Li’s original name was Shaobo. He was a native of Xu and had studied under Taigong Lü Shang. He often encouraged and guided good people by subtle methods, and he transmitted these methods to the two masters Zhou and Su, as well as to the Four Hoaryheads of the Qin dynasty (four reclusive worthies). The confidential affairs of Emperor Gaozu of Han were all entrusted to Zhang Liang. Zhang Liang was close to the Four Hoaryheads, and they often cultivated the practice together. Tao Zhugong also had a disciple named Zhu Zhong, who traded in pearls and jewels at Kuaiji. He once presented methods and arts to Tao Zhugong, and later presented them to Empress Lü. Empress Lü did not adopt them, and stored the methods away together with the charts and registers.