《太上洞玄灵宝授度仪》

As your servant, Xiu Jing, I practice quietude and uphold the Supreme Dao. I look up to the scriptures of the Numinous Treasure tradition and dare not forget them for even a moment. By good fortune and destiny, I have been able to see these scriptures, allowing someone as ordinary as myself to read these precious Daoist books. I know that their words are subtle and majestic, and that I may not be worthy to receive them. Thus I feel both joy and apprehension, with many emotions filling my heart.

It has been seventeen years since I was fortunate enough to obtain these scriptures. I have devoted all my sincerity and effort to honoring and studying them, reflecting again and again on their sacred words and mysterious principles. I keep them in mind and ponder them constantly, hoping at last to understand them. I have maintained my discipline and strengthened my resolve, never slackening by day or night. I have examined the scriptures I received and have, by and large, read them all. I feel that my mind and spirit have gradually opened and my understanding has grown clearer; I have also begun to grasp the principles toward which they point. The scriptures’ profound mysteries are beyond reach, but I seem able to understand something of their general meaning and intent.

I have learned through research that the Numinous Treasure Great Teaching was transmitted into the world to save living beings, and that its old catalogue of mysterious rites contained thirty-six scrolls. Its talismanic diagrams arose spontaneously, while its hymns and expositions were written by the High Perfected. They served as the foundation for the practice of immortals and sages, and as models handed down through successive ages. The scriptures are wondrous, splendid, and revered; the ritual services are true and essential, yet hidden and subtle; their language is pure and refined, and their principles profound and far-reaching. They explain the consequences of sin and blessing, and describe skillful means suited to the times. Through precepts and rites, they guide living beings in every direction. The Numinous Treasure’s Dharma sounds spread far and wide, awakening those sunk in ignorance; its methods reach in all directions, meeting the needs of those at every level, from the profound to the simple. Its teaching is boundless, like a bridge of Dharma that saves living beings. Yet when the Orthodox Teaching first arose, the heavenly books were precious and hard to obtain, and the wondrous, hidden treasury of the Great Being was not disclosed in its entirety.

The old scriptures of the Primordial Beginning now in circulation, together with the scriptures transmitted by the Immortal Lord, are the thirty-five scrolls on which I rely and place my faith. From their roots to their branches, from inner to outer, they complement one another and form a complete system of the Mahayana teaching. They contain much of what is needed. However, on the rites for conferring the teaching, there are only two formal petitions; no established procedures have been written down for reporting to the gods, presenting requests, or inviting their presence. When sages transmitted the teaching, the perfected gods of the heavens naturally took their places and attended; there was no need to invite them one by one through elaborate procedures. But now the recipients of transmission are ordinary people of the mortal world. The rites must reach the divine officials so that communication with the heavens can be established. Without complete ritual guidelines, ordinary people have nothing to follow.

Since the Numinous Treasure teaching was transmitted to the world, some who confer it have transmitted all Three Caverns—the three great divisions of Daoist scriptures—together, making their oaths at a single altar. As a result, teachings of different depths have been mixed together, and great and lesser methods have been practiced side by side. At other times, people have transmitted only the Dongxuan division while performing rites belonging to a higher level; their announcements to the gods and invocations of them have been confused and improper, with the various elements out of accord. Some have also brought in officials of the Lower Way, the Yellow and Red—lesser-ranking divine officials or ritual offices—and made them descend to lowly rites, forcing them to take on roles unsuited to their rank. This has turned the order upside down and caused disorder. It violates ritual regulations and the laws of the unseen, and is liable to mislead later students.

I have often sighed day and night, feeling shame and grief in my heart. The true teachers have gone far away, and it is hard to hope to meet one and ask for instruction. No such ritual texts have circulated among the learning of this world, yet these services urgently need to be performed, and the lack must surely be remedied. I have ventured to consult the Golden and Yellow Registers, the Jade Instructions for Clarifying the Real, the Instructions of the Scripture of the True One’s Spontaneous Nature, and other works. Following the procedures for transmitting and conferring the teaching handed down by the sages and perfected beings, I have set out the order in which the divine officials of the Three Sections and Eight Radiances take their places at the altar and swear their oaths, and compiled a set of ritual instructions ready for use.

Yet these matters are hidden and remote, far beyond what mortal eyes can see. The affairs of the gods are exceedingly subtle; how could an ignorant mortal perceive them? As I put pen to paper, I trembled with unease, as though my body and spirit had both fallen away. I feared that errors in compiling these rites might bring guilt upon me, and that creating them on my own authority might invite punishment. I was afraid to advance or retreat, as if walking on blades and poisonous creatures. Though the ritual text is now complete, I dare not put it to use on my own authority. Therefore, I have carefully purified myself and fasted, and read it once before the Three Treasures—the Dao, the scriptures, and the masters revered in Daoism. I humbly ask the many honored beings of the Great Supreme and the Great Dharma Master within the Mysterious Realm to look upon it and take pity on my petition. If this ritual text offers even a little benefit, I ask that it be permitted to be put into practice. If it is not approved, I will destroy it at once. Whether it may be used, I hope to learn through a numinous response or auspicious sign. I especially ask for clear guidance, and will await the response. I respectfully submit this petition. Your servant, Xiu Jing, is filled with fear and reverence, bows his head, and prostrates himself twice.

Lu Xiujing reverently presents this text.

The Brief Text on the Yellow Register and the Grades of Numinous Immortals says: To receive scriptures and methods, one must first open the way for nineteen disciples on behalf of the three revered masters, thereby accumulating merit and virtue and having one’s name entered in the registers of the various heavens. Only afterward may one ascend the altar, swear an oath, and receive such scriptures and methods as the Jade Chapters of the True Writings in Red Script of the Five Elders and the Three Sections, Eight Visions, and Twenty-Four Perfected Ones, along with ranks such as Celestial Immortal, mount-riding immortal, and official of the Highest Realms. If one accepts the Great Dao’s methods lightly, without first establishing merit and a record of service, the Three Officials of Heaven, Earth, and Water will call one to account, and one will endure the sufferings of birth and death. The relevant assessments are administered by the Bureau of the Clear Law.

The Code of Clarifying the True says: At the oath ceremony, one must use twenty-four thousand gold coins as a pledge when swearing to the Life-Giving Officials who govern the twenty-four solar terms. Without this solemn token offered to the True Dao, the spirits of the Three Sections and Eight Visions will not enter one’s name in the register of immortals. If gold coins are unavailable, copper coins may be substituted. If none of these tokens are available, the assessment is administered by the Bureau of the City Spirits.

The Code of Clarifying the True also says: At the oath ceremony, one must use twenty-four thousand gold coins as a pledge when swearing to the Life-Giving Officials who govern the twenty-four solar terms. Without this solemn token offered to the True Dao, the spirits of the Three Sections and Eight Visions will not enter one’s name in the register of immortals. If gold coins are unavailable, copper coins may be substituted. If none of these tokens are available, the assessment is administered by the Bureau of the City Spirits.

The Code of Clarifying the True says: Five liang of fine gold must be used as a pledge of reverence for the scriptures when swearing an oath to the Five Sacred Peaks.

The Jade Instructions say: Nine liang of fine gold must be used when swearing an oath to the Nine Heavens. To lack this offering is to violate the precept against neglecting the scriptures and methods. The numinous mountains of the Five Sacred Peaks will not accept the person’s name in the register of those who study the way of immortality; the assessment is administered by the Bureau of Yin Officials.

The Code of Clarifying the True says: Forty chi of patterned silk in each of five colors must be used to report to the Heavenly Emperors of the five directions and swear an oath, as a pledge of the covenant. Without this patterned silk, the Five Emperors will not accept the person’s name in their registers. The person will also be troubled by the demon kings of the Five Emperors, who will prevent the mind from remaining focused. The assessment is administered by the Bureau of the Water Official’s Deep Springs.

The Code of Clarifying the True says: Three gold dragons and three gold buttons must be cast into a mountain, flowing water, or the earth as a pledge for studying the way of immortality. If these tokens are not cast, the Three Officials will seize the register of one’s lifespan, and one’s wishes will not be fulfilled. Violation of this rule is assessed by the Bureau of the Nine Capitals.

The Jade Instructions say: Cut five chi of southern red patterned silk—that is, red silk with a woven design—and spread it on a table as a cloth. Then bring forth the True Writings in Five Sections of the Numinous Treasure and the Five Talismans. If the prescribed tokens are not cast, the Three Officials will seize the register of one’s lifespan, and one’s wishes will not be fulfilled. Violation of this rule is assessed by the Bureau of the Nine Capitals.

The Jue of Jade says: Cut a piece of Nanhé red silk, five feet long, and make it into a cloth. Place it on the altar table and use it to invite forth the Five True Writings of the Lingbao and the Five Talismans.

The Jue of Jade says: Cut a piece of Bìlín blue-green silk, five feet long, and make it into a cloth. Lay it over the True Writings and talismans.

The Jue of Jade says: Place the Five True Writings and Five Talismans between the red and blue-green cloths. They serve as ritual symbols in place of cutting the hair and swearing an oath over joined blood. Blue-green stands for the hair, and red stands for the blood oath. Perfected Ones need not injure their spirit or damage their De, so cloth is used in their place.

The Jue of Jade says: Prepare five kinds of blended incense. The scripture does not specify the quantity, but the customary amount is two dou and five sheng. Also prepare one dou of mixed flowers in five colors, to be scattered in the ten directions—the four cardinal directions, the four intermediate directions, above, and below—when the Perfected One receives initiation. Prepare five large mats, seven ritual tables, five incense burners and an incense casket, and a piece of natal silk whose length in chi is determined by the person’s age.

These eight items are used when ascending the altar to perform the oath-taking rite.

The Jue of Jade says: In spring, choose a Jia Yin or Yi Mao day; in summer, a Ding Si or Bing Wu day; at the turn of the seasons, a Wu Chen, Wu Xu, Ji Wei, or Ji Chou day; in autumn, a Geng Shen or Xin You day; and in winter, a Gui Hai or Ren Zi day. Ascend the altar on a day when the king star is established.

The Jue of Jade says: Build a high altar on a numinous mountain, with railings around it. At the royal stations in the east, west, south, and north, open five gates and set up five inscribed plaques. Their inscriptions are as follows:

Inscription for the eastern gate: “Lord of the Nine Qi Blue Heaven, Treasure of the Hua Forest, Blue Spirit Primordial Elder; the Azure Emperor; the Lord of the Nine Qi Blue Bud Heaven; the Most High True Jade Blue-Waisted Jade Maiden; and all the numinous officials of the east.” Name the gate the “Gate of Blue Florescence and Primal Yang.” Write the inscription in blue on a red background and place it above the eastern gate.

Inscription for the southern gate: “Lord of the Three Qi Vermilion Heaven, Brahma Treasure of Changyang, Vermilion Spirit True Elder; the Red Emperor; the Lord of the Vermilion Elixir, Three Qi Heaven; the Elder of Primal Qi; the Vermilion Palace Great Elixir Jade Maiden; and all the numinous officials of the south.” Name the gate the “Gate of Grotto Yang and Great Radiance.” Write the inscription in vermilion on a yellow background and place it above the southern gate.

The revered deities Yuandong Taidi Tianyu Bao Yuanling Yuanlaojun, Taidi Zhenren, Zidan Huangting Wuji Tiancang Yunu, Zhonghuang Dadi Guanjun, and others dwell at the Gate of Yuanhuang Gaochen. Write the text on yellow paper and place it on the main gate.

The revered deities Qiqi Baitian Qibao Jinmen Haoling Huanglaojun, Baidi Jun, Mingshi Qiqi Dafu, Taishang Baisu Yunu, and the spirit officials of the West dwell at the Gate of Tongyin Jinjue. Write the text on white paper and place it on the west gate.

The revered deities Wuqi Xuantian Dongqi Baitian Qibao Jinmen Haoling Huanglaojun, Baidi Jun, Mingshi Qiqi Dafu, Taishang Baisu Yunu, and the spirit officials of the West dwell at the Gate of Tongyin Jinjue. Write the text on white paper and place it on the west gate.

The revered deities Wuqi Xuantian Dongyin Shuodan Yujue Wuling Xuanlaojun, Heidi Jun, Xuanci Wuqi Tianjun, Taishang Lingjun, Yeguang Yunu, and the spirit officials of the North dwell at the Gate of Yinsheng Guangling. Write the text on black paper and place it on the north gate.

The spirits of the Nine Heavens; the Zhenren of the Five Marchmounts and famous mountains; the spirits of rivers and the Four Great Waterways; the spirit officials of the Three Offices and Nine Departments; earth immortals; Jade Maidens; and the flying immortals, divine immortals, and immortal officials of the Five Marchmounts dwell at the Gate of Yuanhuang Gaochen. Write the text on purple paper and place it to the left of the main gate.

Place the six notices described above at the five gates: put one at each of the east, west, south, and north gates according to their directions; place one at the main gate for Wuji, the central direction, and put the other two notices on either side of the gate. Set five incense burners inside the altar. Use silk in five different colors, one for each direction, and place it beneath each of five tables. Set another table at the center of the altar for the offering of the True Writ, the Five Talismans, and the scriptures. Set up one more table for presenting memorials and conducting the initiation rites. There are seven tables in all. Arrange gold coins and other offerings in front of the table used for the initiation rites.

The Huanglu Jianwen (Yellow Registers and Brief Texts) says: To receive the Daoist teachings, one must follow the prescribed liturgical rules. Bring a token of faith to the master and fast for seven days in the master’s presence. Present yellow silk bearing a memorial, reporting to the heavens which scriptures and documents one has received. Leave the documents overnight in an open-air altar precinct. If there is no wind and the documents remain unmoved, this indicates that the recipient’s bone-name accords with the requirements set out in the brief text. The recipient then makes a solemn oath, after which the Daoist teachings are transmitted.

If the wind moves the documents, the recipient must fast for another three days and repeat the ritual as before. If the wind moves them on all three occasions, this indicates that the person previously had neither an occult name nor meritorious deeds. The Three Realms do not recommend them, and the Five Emperors do not protect them. Their bone-Qi is incompatible with the teachings, so the transmission must not be made lightly. This matter is examined by the Office of Investigation and the Department of Rectification.

The following is the order for bowing and presenting the memorial, and for announcing the officials and divine functionaries, in the Lingbao Great Covenant True Text Exposed to the Dew (a Lingbao covenant document left overnight in an open-air altar precinct):

After the altar has been set up in the precinct on a famous mountain, the master and disciple enter together through the Earth Gate, the underground entrance to the altar precinct, and circle to the left. The master enters the King’s Gate of the inner altar, faces north, and offers incense three times. First, place on the table the two True Texts and the registers received by the disciple—the documents recording the recipient’s name and the Fulu (talismans and registers) bestowed upon them.

The disciple goes to the outer altar, faces south, turns north, bows three times, then prostrates and knocks their head to the ground, performing the rite before the memorial. The master strikes the Heavenly Drum thirty-six times by tapping or knocking with the fingers on designated parts of the body, summoning the gods as part of the ritual.

Next, initiate the incense burner according to the liturgical rules, burning incense to invite the deities.

Then announce the officials and divine functionaries:

“We respectfully summon the merit officers and functionaries of the Five Bodily Forms within my person, together with the Flying Immortals of the Three Caverns within me, and the Law-Enforcing, Transformative Yin-Yang Merit Officers of the Upper Three Heavens. Let them set forth; then, in accordance with the liturgical rules, initiate the incense burner and transmit the Dao.”

I respectfully summon the Five-Body True Officials and Merit Officers within my body, the Flying Immortals of the Three Caverns, and the Merit Officers who govern laws and ordinances and bring Yin and Yang into harmony in the Three Upper Heavens. I also summon the officials responsible for guiding people in the Dao, dispelling disasters, averting calamities, and resolving misfortune—eleven of each. I further summon the exalted perfected lords and officials who serve within my body; the Great General of Establishing the Banner and Supervising Merit at a certain administration; the Relay Court Commissioner and Assistant Commissioner, who oversee meritorious service at the front and punishment at the rear; the Petitioning Officers who supervise merit in the four divisions; and the immortal spirits and direct envoys within my body: the Zhengyi Merit Officers, the Merit Officers for Healing, the Left and Right Official Envoys, the Yin and Yang Divination Officers, the Chariot Officers with Red Talismans, the Relay Horse Officers who carry petitions to the heavens amid the fierce winds, and others—two of each.

When these divine officials have come forth, they must be neatly dressed and present a solemn appearance. The Direct Envoy Merit Officer wears a Tongtian Crown and a black official robe. The Zhengyi Merit Officer wears a vermilion cap and a deep red petition robe. The Envoys wear Nine Virtues Crowns and five-colored robes of longevity, with tiger tallies at their waists. They wear flowing golden fire bells on the left and the Seven Primordials of Radiant Liberation on the right, and each holds a jade tablet.

The Direct Envoy Merit Officer stands in the center, while the Merit Officer for Healing guards my body. The Left Official Envoy stands before me holding a banner; the Right Official Envoy stands behind me holding a tally. The Yang Spirit Divination Officer stands on the left, and the Yin Spirit Divination Officer on the right. The Upper Division Merit Officers gaze far into the heavens; the Middle Division Merit Officers gaze toward the eight directions. The Qi-Urging Merit Officers set the Qi of the ten directions in motion, while the Metropolitan Envoys encircle my body.

The Gentlemen Officers and Tiger Braves, the Inspectors of Treachery and Hook-Riders, the Metropolitan Prefects, the Heavenly Creased-Armor Soldiers, the Heavenly Strongmen, and the various divine officials who gather and restrain Qi, Shen, ghosts, Jing, poison, and evil forces all take up positions before and behind me. So too do the Officers who execute talismans and destroy shrines, the Chariot Officers with Red Talismans, the Relay Horse Officers who carry petitions to the heavens amid the fierce winds, the Flying Dragon Cavalry Officers, and the rest.

Once the Merit Officers and Envoys on the left and right are fully dressed, they form a ceremonial procession and report to the officials of the Numinous Treasure tradition: the Immortal King who supervises the purification ritual, the Attendants who oversee the scriptures, the Commander who guards the Numinous, the lords, officials, generals, and officers of the Three Caverns, and the high officials of the Twenty-Four Administrations established by the Celestial Master, the Thirty-Six Quiet Huts, the Seventy-Two Blessed Lands, the Three Hundred and Sixty Famous Mountains, Kunlun, and other places—more than thirty-six thousand deities in all. They also report to the sun, moon, and stars; the celestial system of the Jade Pivot and Jade Balance, which symbolizes the movements of the heavens; the Five Emperors of Heaven and Earth; and the officials, lords, generals, and officers of the Three Realms. They report as well to the two Mysteries, the Three Primordials, the Four Beginnings, and the lords, officials, generals, and officers of the four directional winds, Qi transmission, and the sexagenary cycle. Also summoned are the Examination and Summons Lords: the Old Lords of the Eastern Nine Yi and Hu, the Southern Eight Man and Yue, the Western Six Rong and Di, the Northern Five Di and Qiang, and the Central Three Qin and Cang; the spirits of the hills and pools of the Five Sacred Mountains and Four Great Rivers; the gods of local shrines; the spirits of high mountains, low valleys, and forests; the Twelve Stream Maidens; the Lords of the Land at the source and beginning of all things; and the officers of the altars of soil and grain. All are asked to assemble in full ceremonial dress.

Together with the Merit Officers, Envoys, and Flying Dragon Cavalry Officers within my body, they submit their report at the gates of the Most High Dark Origin, the Most High Lord of the Great Dao, the Most High Lord Lao, the Most High Venerable Elder, the Supreme Dark Elder, the Dao and De of the Most Holy Heavenly Worthies of the boundless Dao in the ten directions, the Perfectly True Great Emperor, the Heavenly Emperor, the Celestial Master, the Female Master, the Three Masters, and the Lady.

The twelve Secretariat Clerks responsible for transmitting documents are ordered to process the petitions according to protocol. They place on a jade table the Numinous Treasure Great Dharma’s numinous and true texts, the Two Registers of the Eight Radiances’ Inner Sounds, and one petition written on yellow silk, which I respectfully confer upon the upper-level Daoist student so-and-so and others, and ask the assembled revered deities to examine. With this, the rite of summoning the gods and officials is complete.

Then rise and bow again, and reposition the incense burner according to the ritual procedure. The officials responsible for carrying out the orders should inspect and supervise each step in turn, ensuring that nothing goes wrong. After the “chen” summons have been made, proceed and carry out the rites according to the established custom. Beat the ritual drum three times, then swallow the breath three times. Breath swallowing is a method of regulating the breath in Daoist ritual.

Then rise and bow again, and reposition the incense burner according to the ritual procedure. When the ceremony is complete, the ritual master and disciples leave through the Earth Gate, a designated exit from the ritual space.

Order of rites for ascending the altar and proclaiming the Great Covenant the following day

After completing the rite of presenting one’s merits at dawn, set up a separate ritual space by the method described above if there are many disciples. Place six placards at the five gates. Put one at each of the east, west, south, and north gates, in keeping with its direction. At the King’s Gate, place two more: one for Wuji and Jiji, and one for the Nine Heavens, on the left and right sides of the gate respectively. The oral instructions say that the Central Gate is set below the main gate at the position corresponding to the seasonal branch; for example, in spring it is at Chou. The Gate of the assembled perfected beings is set above the main gate at the position corresponding to the seasonal first month; for example, in spring it is at Si. The other seasons follow the same pattern. If there are only a few disciples, the existing ritual space may be used, arranged according to the usual Yellow Register Retreat rites.

Next, lay out and adorn the ritual space so that it is solemn and pure, and prepare everything needed for ascending the altar. When the bell sounds, the ritual master and disciples come before the altar. The Three Masters and Five Protectors, the ritual’s teachers and protectors, wear their formal vestments. The disciples all wear dark caps and yellow-brown robes, hold ritual tablets, and stand in solemn order. Offerings of incense and flowers, guiding chants, and the other proceedings are carried out according to the ritual procedure.

First lead the disciples around the altar three times. Have them stand at the southeast corner facing west, while the chants continue without interruption. Then lead the ritual master around the altar three times and have him stand at the northwest corner. When he is thirty paces or seven paces from the altar, he knocks his teeth together thirty-two times and visualizes purple clouds covering the crown of his head. He then visualizes the divine troops of the Five Emperors, each numbering one hundred thousand, coming to welcome him from within the altar space or the mountains. He sees the scene clearly. Then he recites this prayer:

“When the divine perfected beings travel forth, the myriad emperors are stirred; the wondrous guards of Jade Void and the stars of heaven are overcome. The divine officials who govern the Five Sacred Peaks all come to protect the spirits. They issue commands throughout the ten directions and marshal the heavenly troops; they lead the gods of the heavens, all of whom arrive at the Imperial Court. May I thereby ascend to immortality and penetrate the essential mysteries of the Great Dao; discern good fortune and misfortune, reach the netherworld, and investigate what is profound. Wherever I go and whatever I proclaim, may it accord with the Way of Jade Purity.”

After the ritual ends, the ritual master climbs the altar at an unhurried pace and enters from the northwest “Gate of Heaven.” He performs the invocations according to the prescribed ritual. Once on the central altar, he circles to the left, faces northwest, and makes nine prostrations to pay homage and report to the Lord of the Nine Heavens. He then clicks his teeth nine times and says:

“Your servant Jia today transmits to the disciple Jia the Treasure Scripture of the Nine Heavens and the supreme Jade Taboo, the sacred names and secret methods. The disciple has completed the purification fast and submitted a memorial the night before, wishing to bring breath and lifespan into accord with the true Dao. I respectfully ask that the Supervising Perfected Jade Immortals, the Record-Keeping Attendant Ministers, the Spirit-Guarding Commandants, and other divine officials be informed and dispatched to descend and oversee the covenant text, the prayers offered, and the teachings transmitted, so that all may ultimately reach the hearing of Heaven.”

After speaking, he circles left around the altar and returns to the southeast. He makes two more prostrations and reports:

“High and Exalted Heavenly King of Primordial Beginning, today the Eightfold Assembly—the Daoist rite for transmitting scriptures and methods—is held on an auspicious day and at a pure hour. With due reverence, the covenant is sworn and the mysterious, wondrous scriptures and methods are transmitted at the Dark Altar, the site of the purification ritual; one ritual manual instead reads ‘Sacred Peak.’ I respectfully ask that the Five Emperors inform the numinous mountains and oversee the covenant sworn by your servants. Grant the Way of the Immortals soon, so that I may ride the flying carriage of the immortals and ascend to Imperial Dawn in the heavens.”

When the report is complete, the ritual master rests briefly, leaning for support. He then directs the disciple to enter the central altar from the southeast “Gate of Earth” and make nine prostrations facing northwest. When these are complete, the master turns left and stands at the Gate of Earth; the disciple turns left and stands at the Gate of Heaven. The two turn toward the southeast and make two prostrations, then return to the posture of kneeling prostrate, facing south from the north.

The ritual master turns and stands facing north. He clicks his teeth thirty-six times and recites one passage from the Chapter of the Golden Truth and Great Emptiness to subdue various demonic obstacles. He then moves to the Gate of Heaven, turns toward the southeast, and makes two prostrations before returning to the posture of kneeling prostrate, facing south from the north. The master again turns and stands facing north, clicks his teeth thirty-six times, and recites the Chapter of the Golden Truth and Great Emptiness once more to subdue the myriad demons. The text then gives the contents of the Chapter of the Golden Truth and Great Emptiness:

Heavenly demons rise from the void, and countless spirits and monsters disturb the divine court—the celestial realm’s assembly of gods. They assume all manner of forms, invent songs and verses, then vanish as they transform. Noisy, foul vapors surge in confusion, and malign, impure beings spring up along the Way. So the Vermilion Palace in the clouds—the celestial palace—releases its divine power, and the Northern Emperor, the principal deity of the north, rises to command his divine troops. Gu Yang recognizes the mandate of Heaven, and the mysterious workings of the celestial order respond. The High Scene spirits mount flying chariots and swiftly inspect the cloud encampments, ordering the Northern Emperor’s registers to be checked and the demons to be seized and recorded. Huoluo, a divine general, spreads the celestial net, displays his might, and hurls the flowing bells, instruments for driving out evil. The Golden Perfected assist the Void, while jade radiance illuminates the dark realms in all directions. Jin Xuan guards the upper palace, and the divine tiger slays the celestial realm’s evil spirits. Every kind of malign, baleful vapor is cut down and destroyed, and the countless evils are brought entirely under control. In obedience to the command of the Nine Heavens, a long cry summons them, and all respond and set forth. The Perfected spirits are invited; the Three Caverns, the classifications of Daoist scriptures, are explored and recited with wisdom, bringing clarity and purity to the mind and spirit. The eight directions look up to the mysterious scriptures, and the celestial scriptures are chanted through seven cycles. The Emperor’s primal Qi is joined as one, the ancestors of seven generations are delivered from suffering, and the roots of the five sufferings are removed. The souls of the dead regain vitality and receive blessings anew. Golden light shines through the still chamber, and the divine candle glows of itself. Fragrant flowers drift through the jade palace, and incense smoke rises to the Jade Capital, the celestial city. The Celestial Emperor dispatches the Wandering Chariot, and the Three Officials of Heaven, Earth, and Water descend in green carriages. The chariot ascends through the Nine Heavens to pay its respects at the Jade Emperor’s court.

After reciting this, the ritual master proceeds to the left, and the disciples follow their master through the Gate of Heaven into the inner altar. Some ritual records instead say, “Enter through the Gate of Heaven.” They then circle to the left. They offer incense three times in succession to the five directions, beginning in the east, circling once, and finally returning to the west to face east. The ritual master chants: “The Three Officials descend in green carriages, swiftly ascend through the Nine Heavens, and pay their respects at the Jade Emperor’s court.”

After reciting this, they proceed to the left again, and the disciples follow their master through the Gate of Heaven into the inner altar; some ritual records instead say, “Enter through the Gate of Heaven.” They circle to the left and offer incense three times in succession to the five directions, beginning in the east, circling once, then returning to the west to face east. The ritual master closes their eyes and inwardly visualizes the five organs, the Five Sacred Peaks, the five stars, and the Five Emperors within their body, imagining them all guarding the body and their radiance shining throughout it. The whole body becomes golden; golden light issues from behind the lungs, and a sunlike halo appears at the neck, illuminating the ten directions. Everything within and outside the body is clearly visible. The visualization is complete.

Next, they recite the blessing and incantation that protect the numinous spirits:

In the azure heavens of the nine Qi (vital energy) (the eastern celestial realm of blue-green), the Great Spirit of the Bright Star releases its radiance, illuminating the East and reaching through the ninefold gates of Heaven. It dispels darkness and impurity and sweeps away inauspicious Qi. The Enlightening Youth (a guardian spirit) protects my chariot, subdues demons and restrains harmful spirits, enabling me to align with the Lord Emperor above and follow the righteous Way. The red-script jade writing (sacred talismans written in red) and the commands of the Nine Heavens set dragons to carry messages and pacify all between Heaven and Earth, enabling me to ascend and become an immortal. The following passage, beginning “Radiance sweeps away filth and dispels noxious influences…,” repeats the earlier text and carries the same meaning.

In the southern cinnabar heavens (the southern celestial realm corresponding to threefold red radiance), the three Qi circulate and shine. The Luminous Star (Mars) blazes, its light illuminating the sun. Above is the Red Essence; the Enlightening Spirit Youth commands the divine troops and generals of fire, guards the three palaces (celestial halls), and slays evil spirits and destroys demon kings. This is the might upheld by the Northern Emperor. The force of wind and fire spreads in all eight directions, and the flowing bells (Daoist ritual instruments) shine together. Those who dare defy the righteous Way are subdued by it. As the righteous Way prevails, I partake of its merit, and Heaven endures forever, unbroken through kalpas.

In the heaven of the seven Qi (the celestial realm corresponding to the West), Venus emits its brilliant essence, illuminating the Golden Gate and casting its light into the deepest places. In Heaven is the Plain Emperor, known as the Spirit of the Emperor. It protects the spirit and Qi, steadies body and mind, and guards my physical form. It cuts off the roots of evil and makes the royal Way upright and bright. The palaces are orderly and solemn; the three radiances—the sun, moon, and stars (the three celestial lights in Daoist teaching)—converge. The Dao accords with nature, enabling one to ascend to the Purple Court (a celestial palace). The commands of the Numinous Treasure widely benefit living beings; their merit reaches all, and Heaven and Earth are brought to peace.

In the northern dark heavens (the deep, shadowy northern celestial realm), the five Qi revolve, and the bright light of the Star of the Year (Mercury) illuminates the Supreme Subtlety (a celestial star palace). The Venerable Dark Spirit wears a feathered robe of flying mystery, guards the five gates, investigates spirits and monsters, and captures evil beings. Those who dare trespass are swiftly struck down and destroyed by its might. The commands conveyed by jade talismans summon the Eight Awes of the divine and perfected beings. They seal the gates of evil and make the righteous Way shine forth. The following passage, beginning “The Qi circles, and the Star of the Year shines brilliantly…,” repeats the earlier text. Divine radiance illuminates my body, and the lights of the sun, moon, and stars shine together. I ride the air and travel upon the wind, rising bodily to become an immortal.

The Qi of the Yellow Center harmonizes and gathers all things, commanding the wondrous, true Qi. The Star of Earth shines forth, its radiance streaming across the nine heavens. There are twelve Enlightened Youths. They are transformed from primordial Qi and Yang essence, rising like crimson smoke and flame. They shine together in the same chamber, and their light falls upon me as well. Then a hundred kinds of baleful Qi disperse, and thousands upon thousands of ghosts and spirits are subdued. This is the power of the Divine Incantation of Zhongshan, effective throughout all under Heaven. The numinous Qi of the five directions settles and guards the place, enabling people to ascend bodily and become immortals.

Next, click the teeth together twenty-four times.

Then burn incense and make the invocation, saying:

“Supreme Lord Lao, the Great One of the Three Heavens, Mysterious Origin, and Primordial Three Qi, summon forth from the body of your servant, A, the Three-and-Five Merit Officers (divine officials within the body who deliver documents and convey commands), the left and right official envoys, the left and right dragon-riding couriers who carry incense, the Jade Youths who attend the incense, the Jade Maidens who scatter flowers, the Five Emperors’ Direct Talismans, and the incense officials assigned to this day—thirty-six of each. Let them pass through the checkpoint and report to the local Earth God and the true officials and orthodox gods who govern this territory. Your servant is now burning incense and transmitting the teaching. May the pure and true living Qi of the Supreme One, from the ten directions, descend into your servant’s body, so that the matters your servant presents may be conveyed swiftly and reach the presence of the Most True One, before the boundless Great Dao.”

Next, the ritual master leads the disciple to proceed to the left. Holding a ceremonial tablet (a wooden board presented as an offering or during a formal audience), they face west and turn toward the east, chanting the title of the Heavenly Worthy of the east and bowing three times in each direction. They may also bow just once, or omit the tablet and chant only while facing each direction. They then bow in turn to the south, west, north, northeast, southeast, southwest, northwest, above, and below, following the same wording for each part of the rite.

“Your servants sincerely take refuge in and dedicate their lives to the Supreme Lord of the Great One of the East, the Heavenly Worthy of the Numinous Treasure without Limit; the Lord of the Nine Qi of the Azure Emperor (the divine lord of the nine Qi of the east); and the numinous officials of the east. So-and-so, of the lineage of the Emperor’s Master, once more performs the rite of bowing and presenting the tablet.” The other nine directions are addressed in the same way.

“Your servants sincerely take refuge in and dedicate their lives to the Supreme Lord of the Great One of the South, the Heavenly Worthy of the Numinous Treasure without Limit; the Lord of the Three Qi of the Flame Emperor (the divine lord of the three Qi of the south); and the numinous officials of the south.”

“Your servants sincerely take refuge in and dedicate their lives to the Supreme Lord of the Great One of the West, the Heavenly Worthy of the Numinous Treasure without Limit; the Lord of the Nine Qi of the Azure Emperor; and the numinous officials of the east. So-and-so, of the lineage of the Emperor’s Master, once more performs the rite of bowing and presenting the tablet.” The other nine directions are addressed in the same way.

“Your servants sincerely take refuge in and dedicate their lives to the Supreme Lord of the Great One of the South, the Heavenly Worthy of the Numinous Treasure without Limit; the Lord of the Three Qi of the Flame Emperor; and the numinous officials of the south.”

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure (Taishang Lingbao Tianzun) of the West, the Celestial Lord of the White Emperor’s Seven Qi (who governs the West’s seven kinds of primordial Qi), and all the spirit officials of the West.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure of the North, the Celestial Lord of the Black Emperor’s Five Qi (who governs the North’s five kinds of primordial Qi), and all the spirit officials of the North.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure of the Northeast, the Celestial Lord of the Primordial Azure Qi (who governs azure Qi), and all the spirit officials of the Northeast.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure of the Southeast, the Celestial Lord of the Primordial Vermilion Qi (who governs red Qi), and all the spirit officials of the Southeast.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure of the Southwest, the Celestial Lord of the Primordial Pure Qi (who governs white Qi), and all the spirit officials of the Southwest.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure of the Northwest, the Celestial Lord of the Primordial Dark Qi (who governs dark Qi), and all the spirit officials of the Northwest.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure above the Gate of Heaven, and to the Thirty-Two Celestial Emperors, the Great Celestial Lords of Flying Brahma, Perfected Beings, Jade Maidens, and all the spirit officials above, who dwell in the Golden Palaces of the Jade Capital of the Dark Metropolis, the Seven-Treasure Dark Terrace, and the Upper Palace of Purple Tenuity. These are the celestial palaces and their divine perfected beings.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure above the Gate of Heaven, and to the Thirty-Two Celestial Emperors, the Great Celestial Lords of Flying Brahma, Perfected Beings, Jade Maidens, and all the spirit officials above, who dwell in the Golden Palaces of the Jade Capital of the Dark Metropolis, the Seven-Treasure Dark Terrace, and the Upper Palace of Purple Tenuity.

With utmost sincerity, I submit my life to the Supreme Lord of Numinous Treasure beneath the Earth’s Gate, the High Sovereign of the Nine Lands, the Four Administrations and Five Emperors, the Twelve Immortal Officials of the Yin-Yang Water Palaces, the Thirty-Six Earthly Primordial Celestial Lords of Dongyuan, Dongxu, and Dongyuan, and all spirit officials on earth, including those of the Five Sacred Peaks and Four Great Rivers.

In accordance with the precepts of the Taizhen Covenant and the rules of Zhaijiao (purification ritual), I ascend the ritual altar and prepare all the required implements. At a certain hour yesterday, I submitted a memorial and written petition to the revered spirits, earnestly inviting the spirits of the Jade Pavilion—the celestial palaces—to come and assist at the altar. May the rain cease and the winds subside, allowing this auspicious hour to continue. May the celestial realms in the ten directions be at peace, and may the Three Qi—the three kinds of primordial energy that compose heaven, earth, and all things—flow and shine. May the ritual’s solemn splendor spread like clouds and open the way for the supreme proclamation.

I, so-and-so, have been fortunate to receive this favor, yet I know that the circumstances I have set in motion are difficult to bring to completion, and the outcome I hope for is hard to attain. In accordance with ritual law, I respectfully petition for the talismans to be invoked and transmitted. May there be no obstruction from wind or rain from the beginning of the rite to its end. After receiving and wearing the talismans, may all things proceed smoothly and without hindrance. Each person bows, then strikes their cheeks as an act of reverence.

The ritual master sincerely takes his place facing east. After the disciple bows, the master begins transmitting the Fulu (talismans and registers used in Daoist cultivation and liturgy), following the ritual procedure and completing it from beginning to end. May the disciple be spared disturbance by wind and rain; after receiving and wearing the Fulu, may all go smoothly and without hindrance. Master and disciple each bow their heads and slap their cheeks as a sign of reverence.

The ritual master sincerely takes his place again, facing east. The disciple also turns east, then kneels with their face toward the ground. The master kneels upright and clicks his teeth twenty-four times. He then summons the divine functionaries within his body to come forth. “Calling forth the officials” is a liturgical procedure in which the text imagines the master as a place from which divine officials can be summoned and directed.

The master sincerely summons the True Officials and Merit Officers of the Five Bodily Forms within himself—the divine functionaries responsible for conveying documents and carrying out duties—as well as the twenty-four members each of the three divisions and eight radiant realms of Lingbao and Dongxuan, the eight celestial courts of the grotto-heavens, and the flying celestial immortals.

He then summons the twenty-four members each of the Zhengyi Ascension-to-the-Mysterious Merit Officers, the transcendent spirits who fly through the three divisions, eight radiant realms, and grotto-heavens; the Merit Officers who attend to the envoys and generate Qi; and the Lingbao Blue Emperor Merit Officers.

Next, the text lists the Lingbao Red Emperor Merit Officers and the Merit Officers who attend to the envoys and generate Qi, twenty-four of each, followed by twenty-four each of the Lingbao Blue Emperor Merit Officers, Lingbao Red Emperor Merit Officers, and Lingbao Yellow, White, and Black Emperor Merit Officers.

Finally, the master summons the twenty-four members each of the natural Lingbao divine immortals who fly through the three divisions, eight radiant realms, and grotto-heavens as Envoys of Communion with the Dao and Deliverance of Life, and the flying celestial envoys who convey messages.

Among the Three Caverns and the Eight Scenic Heavens, twenty-four Flying Natural Numinous Treasures, Immortal Incense Officials and Qi Generative Messengers of each kind come forth.

The messengers of the Azure, Vermilion, Yellow, White and Black Emperors of the Caverns each send forth twenty-four. The original text lists the Vermilion Emperor’s messengers twice. In addition, twenty-four Flying Natural Numinous Emperor Messengers come forth, as do twenty-four Merit Supervisors, Record Inspectors, Jade Incense Attendants and Jade Maidens Who Scatter Flowers. The Flying Numinous Treasure Directives of the Five Emperors in the Three Caverns and Eight Scenic Heavens, and in the Eight Scenic Heavens of the Thirty-Two Heavens, likewise each send forth twenty-four. “Directives” refers to divine officials charged with conveying commands and carrying out their duties.

All who come forth dress in orderly fashion according to ritual, wearing celestial robes and immortal garments, with crowns and belts; their tassels hang down, and their appearance shines with radiance. They compose their dignified bearing, raise nine-colored staffs of authority, and hold bamboo tablets and banners. They carry talismanic tokens for summoning the gods and flags for commanding demons, and take up their assigned positions in the ten directions. Then they scatter flowers and burn incense, attending the ritual master as they circle around him.

The degree-transmission tokens—talismanic tokens used in the ritual of conferring a degree—and the flags for commanding demons of the Great Mystery Three Caverns, Eight Scenic Heavens, Natural Numinous Treasures and Flying Immortals likewise take their places in the ten directions according to their assigned positions. They scatter flowers and burn incense, attending the ritual master as they circle around him.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the celestial armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Celestial Immortals who fly as immortals, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Earthly Immortals, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Flying Immortals, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Perfected Ones, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the divine beings, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Sun and Moon, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the stellar lodges, each deploy nine hundred million riders.

From the Grotto-Heavens and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Sun and Moon, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the stellar lodges, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Nine Palaces, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Five Emperors, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Five Sacred Peaks, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the Three Rivers and Four Seas, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to deliver the lives of the celestial overseers of the immortals, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to liberate the living dead from their corpses and grant them transcendence, each deploy nine hundred million riders.

From the Three Classics of the Great Mystery, the Grotto-Heavens, and the Eight Sacred Visions, the immortal armies of the naturally numinous Lingbao, sent forth to open the way to deliverance and renewed life, each deploy nine hundred million riders. All these armies set forth at the command of the naturally numinous Lingbao immortals.

The immortals of the Three Tai Xuan Divisions (three scriptures or methods spoken of in Daoism), the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out troops and cavalry to deliver the deceased and free their corpses. Each contingent numbers nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out troops and cavalry to deliver the deceased and restore them to life. Each contingent numbers nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out golden dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out flying dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out roaming dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out divine dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out courier dragon cavalry (riders who carry documents and messages by command), each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out cloud dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out dragon-tiger cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out soaring dragon cavalry, each contingent numbering nine hundred million.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Nine-Qi Celestial Officials (heavenly officials who govern the nine kinds of Qi), charged with delivering the deceased, and the Green-Toothed Jade Maidens, twenty-four of each.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Three-Qi Celestial Officials and Vermilion-Cinnabar Jade Maidens, charged with delivering the deceased, twenty-four of each; they also send out the Nine-Qi Celestial Officials and Green-Toothed Jade Maidens, twenty-four of each.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Three-Qi Celestial Officials and Vermilion-Cinnabar Jade Maidens, charged with delivering the deceased, twenty-four of each.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Seven-Qi Celestial Officials and Bright-Stone Jade Maidens, charged with delivering the deceased, twenty-four of each.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Five-Qi Celestial Officials and Dark-Nourishment Jade Maidens, charged with delivering the deceased, twenty-four of each.

The immortals of the Three Tai Xuan Divisions, the Eight Scenes of the Grotto-Heavens, and the Natural Lingbao send out the Central Yellow Supreme Celestial Officials and Numinous-Sword Jade Maidens, charged with delivering the deceased, twenty-four of each.

Among the Three Sections of the Great Mystery (three categories of scriptures and ritual methods concerning profound principles in Daoist classics), the Eight Scenes of the Grotto Heavens, the natural Numinous Treasures, and the immortals, the flying officials who preside over the charts and are commanded by the Azure Emperor of the Eastern Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the Red Emperor of the Southern Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the Yellow Emperor of the Central Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the Red Emperor of the Southern Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the Yellow Emperor of the Central Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the White Emperor of the Western Peak appear in groups of twenty-four.

The flying officials who preside over the charts and are commanded by the Black Emperor of the Northern Peak appear in groups of twenty-four.

Immortals and divine officers lead troops, chariots, and mounted attendants, gathering in formation all around me. Clouds of the five colors appear of their own accord and envelop my body. Essence and Qi spread in every direction, covering the entire circuit of Heaven above and reaching the earth below, protecting me.

Once all the ceremonial arrangements are ready, the divine officers Zhengyi Shengxuan Gongcao, the Transmitting Messengers Who Communicate with the True and Deliver Lives, the Flying Celestial Envoys, and the Direct Talisman and Direct Service Officers of the Five Emperors bring the Dark Void’s document table before me. They receive the words I speak and report them in turn to the celestial and terrestrial officials above, below, and at the center, in the four directions and the eight reaches; to the Five Sacred Peaks, the Four Great Rivers, the Nine Rivers, the Eight Extremities, famous mountains and great marshes; and to the true officials of the Five Emperors, the Four Offices of Inspection, the Nine Bureaus of Examination and Summons, and the officials of the Dark Origin, Primordial Qi, and sexagenary cycle. All true officials, however vast, hidden, or beyond counting, are included in the report.

The Note-Qi Qian Sovereign, the Perfected Ones of the Nine Palaces, Eight Trigrams, and Six Jia, the masters of the land, and the officers and generals of the soil and grain shrines also prepare their ceremonial retinues. Together with the Gongcao messengers beside me, the dragon riders of the Flying Dragon relay, and the Direct Talisman and Direct Service Officers, they submit a memorial to the Supreme Primordial Beginning, the Great Dao; the Five Elders and High Emperors; the Most True, Great Sage, and Venerable Divinities; the Celestial Worthies of the boundless Great Dao and De in the ten directions; the Great Emperor, the Celestial Emperor, the Great Dharma Master of the Mysterious Center, and all the other revered divinities.

By good fortune, I have received the accumulated conditions of past lives and endured the calamities of the Nine Heavens through to the present. I was born in a flourishing age when the Great Dharma is being transmitted, and so, despite this impure body, I have been able to encounter the Golden Books of Shangqing and the treasured scriptures of the Three Caverns. Since receiving these teachings, I have honored the supreme methods and kept the divine and immortal officers in my heart. Yet my sincerity has been insufficient to reach the spirits, and I have often feared that my offenses were too grave and that I would sink into the Nine Springs. Only through Heaven’s compassionate grace have I been able to preserve my life. I should know my own shortcomings and dare not say more.

Now the destiny of the Three Caverns is flourishing, and the Lingbao teachings have descended. Those who received the transmissions before me have already ascended to become immortals, leaving vacancies among the ranks of the immortal officials; worthy people are needed to fill these celestial posts. On the day I received the Dharma, I was meant to continue delivering people. There was once a person entered in the Golden Register and Jade Record, whose fate was destined to accord with the True Dao, and who had journeyed through the eight directions, coming from the midst of emptiness. Now there is a person destined for the Dao, a Perfected One of a certain sacred peak named so-and-so, of a certain age. His conduct is plain and upright, and his inborn nature and destiny suit the cultivation of the True. He has already received supreme methods such as the sacred writings of the Nine Heavens. Yet his learning remains shallow, and he has not grasped the source of the Great Dao. His faith is sincere, and he has prayed for many years.

Now so-and-so has brought gold and silk as tokens for receiving the Dharma, requesting the scriptures, sacred staff, and ritual objects that I bear: the True Writings of the Primordial Five Elders’ Red Book and Jade Chapters; the Elixir Seals, Jade Writings in Purple Characters from the Golden Book; the diagrams of the Twenty-Four Perfected Ones, Three Sections, and Eight Radiances; the diagram of the mounts of the immortals; and the scriptures of the inner sounds of the heavens, including the Eight Characters of the Register of Spontaneous Jade Authority. By pledging himself to the oath and the treasured scriptures, he declares his sincerity, calls upon the Nine Ancestors to bear witness, and vows to cherish the transmitted objects as lifelong treasures and never violate his pledge.

The prohibitions governing the Dharma I received are strict, and I dare not transmit it carelessly. I therefore examined this person closely. I found his words sincere and his resolve firm; after testing him, I judged that he could succeed. Since this Dharma permits the initiation of disciples, I dare not obstruct its transmission. Accordingly, following the Sections and Precepts for Immortals in the Yellow Registers, so-and-so and I observed ritual purification for three days and kept vigil over the True Writings at night. At that time the sky was clear and the earth still, the Qi of the four seasons was harmonious, and there was neither wind nor drifting dust, in accordance with the rites for receiving the Dharma.

I now respectfully follow the old canons of my former master and, in accordance with the Great Dharma of Illumined Truth and the essentials of the Jade Instructions, transmit the Dharma to so-and-so. Together we ascend the Imperial Altar. First, we use gold and silk to secure and protect the sacred altar. Then we respectfully present a letter of yellow silk and a red memorial, dispatching them to the Nine Heavens and placing them upon the jade table, so that the assembled divinities may each examine them.

Then read the petition aloud.

Next, click the teeth together three times and send off the petition.

With reverence, I dispatch the Five-Body Immortals within my person, the immortal officials who oversee the different parts of the body, riding their mounts. I solemnly command the merit officers and messengers, who deliver documents and assist in presenting petitions, along with the direct talisman officers responsible for presenting petitions, and the clerks who convey messages and write them down. Let them all make ready, dress properly, put on their caps and belts, and let their cap cords hang down. At the appointed time, may they carry the yellow silk and red petition I have submitted on behalf of the Dao’s deliverance, and present them before the Five Emperors of Primordial Beginning, the five emperors in the system of the Celestial Worthy of Primordial Beginning, and the supremely true, great and holy deities.

If anything I have stated is confused or out of order, if there are errors in the writing, or if it does not accord with established rules, I humbly ask that it be corrected as the circumstances require, so that the petition will meet all requirements and the officials in charge of documents will have no grounds to reject it. If wicked demons, ghosts, or bandits intercept or obstruct the official document, have them confined in the local prison for offenders and punished according to the severity of their offenses. May the petition I submit reach the presence of the deities, and may the matter I seek be fulfilled. I humbly ask for your gracious forgiveness and fair judgment, and respectfully await your decree.

Next, the disciple turns to the left to face south. The master turns back to the left to face north, kneels upright on the ground, and strikes the drum thirty-six times.

The Supreme Teacher of the numinous treasure and unsurpassed Dongxuan, Master Mr. So-and-so, your servant Yue Jia respectfully bows twice and solemnly petitions the Immortal Scribes of the Taiji Canon, the Jade Scribes who attend the scriptures, the Director of Ordination, the Four Offices and Five Emperors, and the Jade Boys and Jade Maidens. I ask you all to take up your staffs tipped with purple plumes and the ten-jointed numinous banners, and lead ten thousand spirits and a thousand perfected beings down to this place. Let music like the cry of the phoenix sound before you, and celestial music ring out behind you. Let incense be burned and flowers scattered as you descend together from the sky. May the celestial retinue take its place in order, and may the spirits who oversee ordination witness the transmission of the teaching and the vows of the covenant.

Your servant respectfully petitions the Supreme Dao without limit, the Lord of the Supreme Dao, the Five Elders and Emperors of the Primordial Beginning, the Primordial Worthy of the Numinous Treasure, the Perfected Ones of the ten directions who arise naturally, the Great Sages of the four quarters, the Emperor of the Golden Gate, the Perfected Ones of the Taiji, the Three Perfected Ones of the Supreme Mystery and the One, and all the honored beings of pure mystery. Your servant is ignorant and lowly, like a walking corpse and putrid flesh. Only through blessings accumulated in former lives and the convergence of favorable conditions today have I been able to encounter the true scriptures and receive the treasured writings of the Great Dao, including the Three Caverns. The Great Dao is lofty and far-reaching, and its principles are subtle and profound; your servant is truly unequal to the task. Day and night I am troubled by fear and worry, unable to find peace in body or mind. I, your servant So-and-so, am overcome with awe and dread. I bow my head twice, knowing that my offenses are grave.

Your servant presumes beyond his ability and ventures to speak. I know that these honored scriptures are treasured in secret, their origins hidden and profound, penetrating to the source. They are certainly not something a petty servant such as I can proclaim. Moreover, the written rules of liturgy permit their transmission only under specific conditions. I have only just begun to receive and uphold the teaching, and it is not yet fitting for me to make it public. Yet the great calamity of the age draws near, time is short, and fortune and misfortune follow one another without end. The Great Dao needs loyal and worthy people to guide others widely and save living beings, leading them into the teaching. Today, people’s hearts are unsettled and deceitful, and truth is hard to distinguish from falsehood. Still, those whose longing for the Dao is sincere can be recognized by the smallest signs. When they earnestly seek the teaching, they should not be turned away altogether.

Your servant previously submitted a memorial on this matter. Now there is the Perfected Lord So-and-so of a certain imperial lineage. He is naturally benevolent, pure and upright in conduct, and lofty in his aspirations. He does not seek wealth or honor, but delights in stillness and understands the true Dao. He admires the path to becoming an immortal and wishes to follow the teachings of the supreme Great Dao. He urges people toward goodness, transforms them, and guides them into the Dao; he establishes De and achieves merit, applying himself diligently without slackening. For many years he has studied and refined himself, intent on probing the source of the Great Dao. He has now brought gold, silk, and other tokens as evidence of his request to receive the true teaching. He has sworn before the gods and asked the Nine Ancestors to bear witness, humbly seeking permission to receive and uphold the numinous treasure talismanic writings in vermilion script of the Primordial Beginning and the Five Elders; the gods, officials, and troops of the Three Divisions and Eight Visions and the Twenty-Four Perfected Ones; the jade characters of the inner sounds of the heavens; and the divine staff inscribed with the Eight Powers. This is as I reported in my memorial.

I believe that So-and-so’s nature, conduct, and aspirations make him suited to study the teaching. In accordance with the old canons of Clarifying the Perfected, I have therefore established an altar and made a covenant, sworn before the gods of the Nine Heavens, and, as prescribed by the liturgical rules, conferred upon him the corresponding gods, officials, and troops, the jade characters of the inner sounds of the heavens, and the divine staff inscribed with the Eight Powers. The recipient must cherish these as his own treasures. He must not violate his oath, carelessly reveal them, neglect them, or damage them, lest he ruin the root and sever the lineage of transmission. Otherwise, whether in life or after death, both his parents and the recipient himself will suffer punishments such as the knives of the wind, enduring them through ten thousand kalpas without pardon.

I respectfully ask all the honored beings of the Supreme, the holy Perfected Ones of the ten directions, and the Four Offices and Five Emperors to examine this covenant and bear witness to it. Your servant submits this memorial and awaits the gods’ judgment and instructions for carrying it out. I, your servant So-and-so, am overcome with awe and dread, and respectfully bow twice.

After the ritual master has completed the invocation and offering rites, he rises to his feet. The disciples follow behind their master and offer incense in turn to the five directions: east, south, west, north, and center. At each direction, they kneel with their knees on the ground to present the incense. Once the offerings to the five directions are complete, they make three circuits, scattering flowers toward the ten directions—the four quarters and the directions above and below. At this point, they should chant the “Hymn of the Five Perfected.” The disciples then bow and chant, “Good.”

Hymn of the Perfected One of Taiji:

The Lord of the Great Dao, Most High, transmitted this Lingbao Jing. It is profound and mysterious, beyond words, the utmost in mystery. It is the Dao of natural Wuwei; by studying it, one may become an exalted immortal.

This Dongxu Jing is vast and boundless. Those who cultivate it sit in stillness and behold the heavens. The scripture is kept above on the Purple Tenuity Terrace and below in famous mountains throughout the land. Its verses are written with dragon and phoenix designs, radiant and brilliant, yet their wondrous light remains hidden from view.

How mysterious is the Dao of the Most High! It is Wuwei, yet constantly natural. For rulers and commoners alike, the most precious qualities are loyalty and virtue. Those who accumulated blessings in former lives stand out through the conditions formed by their past deeds. Ritual masters should pass this scripture down from generation to generation, cherishing and guarding it, and never allowing it to be lost, even through the cycles of kalpas.

Extend compassionate care widely and save all living beings, and you will accumulate great blessings for yourself. By making offerings to this scripture, one may ultimately attain the Dao; by practicing in accordance with its teachings, one may realize the Dao of Perfect Truth. The Great Dao makes no distinction between those close and those distant, but it should be transmitted only to someone truly worthy.

Hymn of the First Perfected One of the Most High, the Mysterious One:

Many mysterious Daoist teachings emerge from the Dongzhen Jing, shining brilliantly across the Great Clarity, the pure and empty realm of heaven. Those who uphold this scripture are called immortals. Their minds and bodies accord with the Great Dao, and they attain long life without death.

They roam freely through the realm of mystery and emptiness, where palaces reveal the wondrous state of the formless. Trees of the Seven Treasures gleam in vivid splendor, while the sun and moon shine brightly. Dragon-scale patterns sweep across the sky; phoenixes spread their wings and sing with clear, pure voices.

The Most High governs the Purple Terrace, while the Perfected Ones chant the Cavern Scripture. Holding incense and bowing their heads, they circle the palace, praying for long life. They roam freely through the realm of mystery and emptiness; palaces reveal the formless, the Seven Treasures trees gleam in splendor, and the sun and moon shine brightly. Dragon and phoenix patterns sweep across the sky, and phoenixes sing in high voices. The Most High governs the Purple Terrace, while the Perfected Ones chant the Cavern Scripture, holding incense, bowing their heads, and circling the palace.

When the three circuits of homage are complete, everyone returns to the high seat. The Dao King, a revered Daoist deity, gives the ritual response. When the ruler proclaims the Supreme Dao, peace can prevail throughout the world.

The Hymn of the Second Perfected One of the Most High, the Mysterious One, says:

The void and the natural are beyond precise naming, so they are reluctantly called the “Great Dao.” Profound and vast, without bounds, all the myriad mysteries return to the Lingbao Jing (Scripture of Numinous Treasure). Practitioners close their eyes and contemplate the Most True—the highest and truest Dao—fixing their minds upon it until they commune with the Ten Elders, Daoist deities. In this way, they may ascend to immortality, abide in Wuwei (non-action) for ages, and preserve their beauty. When thirsty, they drink sweet dew from the Jade Pool; when hungry, they eat golden-light grass. Through stillness, concentration, and wisdom, they pass through the Eight Difficulties—the eight obstacles spoken of in the practice of the Dao—and relieve the many sufferings of beings in the world.

The Third Perfected of the Supreme One, Mysterious Unity, a revered Daoist deity, praised:

How profound is the Lingbao Jing! It is a text of the Supreme One’s natural Dao. Those who uphold it can attain the Dao and become immortals, honored as True Celestial Worthies. Entrusted with proclaiming Daoism, they are indeed people of talent who have risen beyond the common world. Once their merit is complete, they ascend to become immortals and govern the palaces on the Mysterious Terrace, the abode of immortals. From time to time they descend to Mount Kunlun, then rest at ease on Penglai, carefree and unbound.

The Supreme One’s Perfected of Orthodox Unity, Celestial Master of the Great Law of the Three Heavens, a revered Daoist deity, praised:

The Lingbao and the Dadong (Great Cavern) are both supreme and most true kings among the Daoist scriptures. Like the classic of five thousand words, they are wondrous and unsurpassed. Those who practice these scriptures can become flying immortals, dwell in the Mysterious Realm, and govern the void. They serve and guard the Supreme One’s Terrace, and dwell freely in the Purple Tenuity Palace. A myriad eons pass as if in an instant; they endure forever, without end. Once the Dao-eye—the wisdom that sees into the Great Dao—is fully developed, one can suddenly comprehend the obscure and mysterious principles of the unseen realm. Nothing in the deepest darkness remains unknown; sitting calmly, one can observe the worlds in all ten directions.

After the recitation is complete, the ritual master and disciple each return to their place and sit facing one another, one toward the south and the other toward the north. They spread the True Text, the Daoist esoteric text of talismanic script, on the table. After the master recites the preface to the True Text, the disciple bows again. Then, following the Yujue (Jade Instructions), they correct the pronunciation, explain the text character by character, and the master personally teaches the methods of recitation and transmission. After the disciple receives the instructions, the text to be transmitted is: “The True Text in Red Script of the Eastern Azure Heaven, from the Nine Qi of the Azure Spirit Beginning Elder of the Peaceful Treasure Flower Forest.”

The Jade Chapters of the Eastern Red Script

After the preface to the text of the Eastern Nine Qi is recited, the disciple bows again. Then, following the Yujue, they correct the pronunciation, explain the text character by character, and the master personally teaches the methods of recitation and transmission. After the disciple receives the instructions, the text to be transmitted is: “The True Text in Red Script of the Eastern Azure Heaven, from the Nine Qi of the Azure Spirit Beginning Elder of the Peaceful Treasure Flower Forest.”

The Jade Chapters of the Eastern Red Script

In the eastern blue heaven, the sky of the Wood phase, the blue Qi is clear and bright, while clouds and rosy mists rise in abundance. An old man in the heavens oversees charts, records, and registers, governing the movement of Qi and guiding people toward immortality. The Year Star (Jupiter) assists the liver; the lunar lodges Jiao and Kang guard the true Qi. The lodges Di, Fang, Xin, and Wei revolve in cycles with the phenomena of the four directions. The lodge Ji governs the seven celestial bodies, and the Jade Dipper (the Northern Dipper) shines and turns. This realm receives the Qi of Heaven and Earth, hunts down transgressions, and sweeps away calamities.

The divine incantation of the Eastern Mountain can summon the spirits of the Nine Heavens. The red-script talismanic decrees, sacred writings and commands inscribed in vermilion, govern Feng Mountain, where the underworld is located. They bind demonic hosts and dispatch ghosts and spirits. Any evil beings put to death must go to the Wood Palace; if they dare to delay, they will face the sanctions of the Eastern River. The water spirits of the dark sea, the floods of great calamities, and the dragons must all obey: the water realm opens paths for them, providing passage through hundreds and thousands of routes. The Azure Emperor’s red talismanic commands summon wind and fire to act swiftly, without obstruction.

The Jade Chapters of Red Script of the South

The South is the Cinnabar Heaven, where the Red Emperor dwells in the Jade Hall. A great god resides in the heavens, known as the Red Sovereign. He dwells amid the rising flames and flowing smoke, where the Three Qi, the primordial energies that form all things in Heaven and Earth, surge forth in radiance. The immortals carry out their commands in accordance with the sun’s course. Yinghuo (Mars) assists the heart; the lodges Jing and Gui guard the lodge Fang; the lodges Liu, Xing, Zhang, and Yi defend the four directions. The lodge Zhen governs the seven lodges, keeping the regular cycles of the Way of Heaven in motion.

The spirits gather the currents of destiny and bring them together, enabling the Correct Way to spread swiftly. The red talismanic commands summon the spirits to subdue Feng Mountain in the north, bind and dispatch the demonic hosts, and cut away the roots of evil. The offenses of those whom the decrees are meant to punish are clearly set out. The divine incantation of the Southern Mountain resounds in every direction, causing all evil forces to vanish and destroying every trial and obstruction.

The Southern River Water Emperor and the Dragon King Taibo carry out the divine incantation, sweeping away ill omens everywhere. Floods and sudden calamities must cease. The dragons are summoned, and waterways are opened so that thousands upon thousands of routes become passable. Whoever dares to disobey will be seized and sent to the Fire Palace. None dare refuse obedience to the commands proclaimed in the red script.

In the midst of the northern Xuantian, five kinds of Qi move back and forth. There dwell the Black Emperor and the Twin Emperors of Taiwei, who govern talismanic decrees. Through refinement, the immortals bring forth eight numinous powers. The immortal attendants in green skirts and feathered robes wear garments patterned with dragons and phoenixes. All have been selected and recommended by the Supreme Emperor, and summoned to the Jade Steps. The Northern Dipper’s Beichen star assists the Qi of the kidneys, while the Dipper and Ox mansions guard the gates. The territories governed by the Girl, Emptiness, Rooftop, and Encampment mansions suddenly open wide in all directions. The northern deities command the seven stars and oversee the punishment of evil and correction of wrongs, the dispelling of calamities, and the cleansing of pollution, making the Great Dao clear, radiant, and accessible.

The Northern Mountain Divine Incantation stirs Yang Qi and summons thunder. The flowing bells flash as they descend, while the Juetian beast raises its might. The deities commanded by Beifeng, the northern underworld, destroy every evil spirit, causing the waters of the Nine Rivers to pour forth and run dry. Flocks of bird mothers take flight, and flood dragons open the way, clearing a passage along the water. A jade document inscribed with red characters is carried swiftly by a courier dragon riding the wind.

Jade Names of the Five Demons

In the Nine-Qi Heaven, the Empty-Cavern Azure Numinous Demon King has the surname Bayuan and the taboo name Choubo. In the Three-Qi Heaven, the Empty-Cavern Crimson Numinous Demon King has the surname Futian and the taboo name Danshi. In the Central Yellow High Emperor Heaven, the Empty-Cavern Yellow Numinous Demon King has the surname Hengtian and the taboo name Danli. In the Seven-Qi Heaven, the Empty-Cavern White Numinous Demon King has the surname Fanshan and the taboo name Liumu. In the Five-Qi Heaven, the Empty-Cavern Black Numinous Demon King has the surname Jianchou and the taboo name Langfu.

Here are the surnames and taboo names of the numinous demon kings of the five directions and five colors. In Daoist ritual, a “taboo name” is a deity’s personal name, often used in Fulu (talismans and registers) or in formal petitions.

Eight Visions for Transmitting the Upper Section

The Lord of the Qingwei Heaven governs the jade formula of red characters for the upper section. The jade text, written in green, consists of thirty-two characters:

The heavens above are empty and unbounded; the dark cavern encompasses the Nine and Five. The Most High’s Abode of Fang governs the gates of numinous power. The Jade Balance gathers and regulates Qi; the brain’s radiance beholds the mystery. It commands the upper section, connecting with spirits and reaching through antiquity.

This formula speaks of the heavens above as profound and mysterious, and of the Most High governing numinous powers. Through the Jade Balance—a star in the Northern Dipper—it gathers and regulates Qi, commands the upper section, and enables communication with spirits and continuity across the ages.

Eight Visions for Transmitting the Middle Section

The Lord of the Great Red Heaven governs the jade formula of red characters for the middle section. The jade text, written in vermilion, consists of thirty-two characters:

Crimson brightness opens the true way; the Qi of the Three Heavens is harmonized. The cavernous light of cinnabar Yang shines forth; the Five Viscera do not wither. The Cinnabar Heaven treasures this; the Vermilion Palace is supported and flourishes. Receive and refine the flowing spring; the Vermilion Origin never ceases.

The formula says that the Qi of crimson brightness opens the true way, harmonizing the Qi of the Three Heavens and allowing the light of cinnabar Yang to shine through. The Five Viscera—the heart, liver, spleen, lungs, and kidneys—remain full and vigorous. The Cinnabar Heaven treasures this formula, while the Vermilion Palace is upheld and thrives. Practitioners take in and refine Jing (essence) that flows on without end like water, so that the Qi of the Vermilion Origin does not wane.

The Eight Revelations of the Lower Realm

The Lower-Realm Red-Character Jade Formula under the charge of the Lord of Yuyu Heaven

The Yellow Book’s Jade Characters, in all thirty-two:

“Yellow Center orders Qi; the Origin arises from self-reverence. The stomach governs hidden communication; all six organs are present. The White Origin Lord, the young master; Taokang’s virtue is pure. Nurture and nourish the Vermilion Elixir; let spirits pass to and fro through the Cavern.”

The Eastern Azure Emperor—the Heavenly Emperor of the East—Eightfold Assembly Inner Sounds, Natural Jade Characters: the text that gathers and commands the Nine Qi and all the heavens:

“Danlou Ahui, Wuhe Guanyin, Xuyan Mingshou, Falan Pusa, Jiana Ayi, Huhe Liuyin, Huadu Quli, Xianpu Yuzhen, Daluo Dafan, Sanyan Qingyun, Feisa Yudu, Mingmo Shangmen, Wuxing Shangshou, Huizhi Liuxuan; Jiana Ayi, Huhe Liuyin, Huadu Quli, Xianpu Yuzhen, Daluo Dafan, Sanyan Qingyun, Feisa Yudu, Mingmo Shangmen, Wuxing Shangshou, Huizhi Liuxuan; Atuolongluo, the Four Images cry out in unison.”

Ritual instructions: After reciting the Eastern Inner Sounds, the disciple gathers and stills the mind, faces east, bows down, and closes the eyes. The master knocks the teeth nine times and prays:

“In the age of Red Radiance, the Heavenly Books were opened. The primordial Qi of the eight directions returns to the True Way and gathers the mysteries of the Daoist tradition. I respectfully beseech the Great Spirit of the Azure Emperor: may your teachings spread beyond the Nine Directions and coil around me, protecting body and mind. The eight wondrous Heavenly Books contain sixty-four chapters and can perceive all between Heaven and Earth. May I unite with them and become an immortal, riding a dragon carriage and ascending to the Heavenly Emperor’s chariot.”

When the prayer is complete, the disciple raises the head and swallows the primordial Qi nine times, then recites the small characters and chants the transmission rite. The text must be read horizontally while chanting.

The Southern Vermilion Emperor—the Heavenly Emperor of the South—Eightfold Assembly Inner Sounds, Natural Jade Characters: the text that gathers and commands the Three Qi and all the heavens:

“Nan Yan Dongfu, Yumu Shenshen, Fanjing Luokong, Jiuling Tuqian, Zelu Poutai, Lüluo Daqian, Miaomang Jiuchou, Shaoyao YuanZhan, Yunshang Jiudu, Feisheng Ziqian, Nayü Yufu, Moluofalun, Hongchi Wukong, Jiuling Tuqian, Zelu Poutai, Lüluo Daqian, Miaomang Jiuchou, Shaoyao Yuanzhan, Yunshang Jiudu, Feisheng Ziqian, Nayü Yufu, Moluofalun, Hongchi Wujing, Lanzi Yunrong, Fulang Kuoyi, Shenying Zigong.”

After the inner sounds of the South have been chanted, the disciple gathers and stills the mind, bows facing south, and closes the eyes. The master clicks the teeth three times and offers this invocation:

The three kinds of primordial Qi, the original energies from which all things in Heaven and Earth are formed, revolve without ceasing; the numinous phoenix flies in. The eight characters of jade sound shine with splendor in Purple Tenuity, the dwelling of the Heavenly Emperor and a name for the celestial realm. Today is auspicious and joyful; through this, the gate of my Dao and its teachings is thrown open. Cinnabar nourishes the body. Raise the head and draw in wondrous radiance; within the body, the energies of water and fire transform and give life anew. Clad in crimson robes and feathered garments, tread the subtle steps and rise into the air. Set foot on the phoenix ladder, travel through the eight quarters of the heavens, and let the ancestors of seven generations come along.

When the invocation is complete, the disciple raises the head and swallows the breath three times. The master then transmits the fine script, the smaller, more secret characters in the scripture.

The Natural Jade Characters of the Eight Assemblies’ Inner Sounds of the White Emperor of the West, the Seven Qi that Govern the Writings of All the Heavens

Daoli Chanyou, Bani Jiutong, Wansou Dishes, Damiao Zhi Tang, Liuluo Fanmeng, Jingwei Suyu, Yimiao Wujing, Wanshou Shaodu, Alan Yuzhu, Huamo Yanyou, Jiukai Zibian, Anapinsou Zhi Tang, Liuluo Fanmeng, Jingwei Suyu, Yimiao Wujing, Wanshou Shaodu, Alan Yuzhu, Huamo Yanyou, Jiukai Zibian, Anapinsou, Wuliang Fugai, Fuluo Heshen, Yudan Changsang, Baikong Duxian.

After the inner sounds of the West have been chanted, the disciple gathers and stills the mind, bows facing west, and closes the eyes. The master clicks the teeth seven times and offers this invocation:

The seven kinds of primordial Qi gather into golden numinous essence, and the honored spirits of the eight quarters of the heavens descend. The White Tiger accompanies and protects; lions bear the chariot’s shafts. The seven Qi coil and extend without end, refining me into an immortal. Golden light shines from my body, and white clouds illuminate my lungs. Changes take place both within and beyond the body, and I ascend through the gate of the Grotto-Heavens. The ancestors of seven generations escape the darkness, and the souls of the dead in the Nine Depths, the underworld below, are released. The three paths and five sufferings—the punishments and torments of the hells—are all dispelled, and the roots of evil are cut off forever. All share the blessed land and receive the blessings of nature; after countless kalpas, they still attain deliverance and endure along with the course of Heaven.

When the invocation is complete, the disciple raises the head and swallows the breath seven times. The master then transmits the fine script.

The Natural Jade Characters of the Eight Assemblies’ Inner Sounds of the Black Emperor of the North, the Five Qi that Govern the Writings of All the Heavens

The Juque has no natural capacity to reproduce. The Way of the Nine Suns operates in dryness; the Mother of Kun faces east, covering and illuminating, while the body gathers and receives the Qi of the Highest Mystery. Luoluo nurtures and transforms across profound distances, as subtle, wondrous Qi joins with cloud Qi. The Great Ugly One of the Flying Heavens governs affairs in the heavens and keeps watch over the sky. The measure of the Shatuo kalpa is unfathomable; the age of Longhan shines with brilliance. Between the Azure Firmament and Fuli, songs in the air protect and uphold the treasures. E’yi is without rank, yet penetrates wondrous principles and finds its true nature. The vast Brahma Qi of Yuanshi is empty and still, deep and quiet, yet saves all beings.

After reciting the Northern Inner Tone, the disciple gathers the mind, faces north, bows low, and closes the eyes. The master clicks the teeth five times and prays:

The Qi of the Mysterious Heaven flows to and fro, spreading its radiance through Shangqing. The realm of Great Being opens to transformation; the eight characters shine high and far. The Qi of Flying Mystery clears the void, and the wondrous sound of the Cavern appears of itself. The Qi of the Five Directions stretches out and intertwines, pouring into my body. I put on the cap and sash of the North and receive the refinement of the Cavern Spirit. In the palace of the kidneys, luminous, vital essence comes into being; inside and out, all is bright and pure. Thus I can fly through the Three Realms and roam freely in the Purple Court. My ancestors of seven generations celebrate together and share in a long life. In the Forest of Seven Treasures, I return to the root and begin anew, taking on life again. The suffering of death in the Long Night is dispelled, and my name is entered in the Southern Palace. My name is erased from the registers of the dead on the Yellow Register and White Tablets, and entered in the registers of the living.

When the prayer is finished, the disciple raises the head and swallows the breath in five portions. The master then transmits the fine characters, after which the covenant text beginning with the Grand Year is recited.

Next, the master transmits the written petition.

When conferring the method of the Eight Mighty Petitions, first read the disciple’s name, then the master’s name.

When writing the talismanic formula on the upper board, recite:

The Celestial Spirit commands the troops; Taiyi ascends to Heaven. Report to the earthly realm, and display your might by the command that brings Heaven into being. Command the corpse of the fated one; the stars and earth bring forth the decree; the moon and Heaven measure the crossing.

Then recite:

Flame-bright, the numinous might looks up in reverence; the Cavern floats, utmost flame, crimson and blazing; the through-going ranks, primordial completion, contain the pivot and axle; above, gold flourishes and opens the radiance of the luminous soul’s treasure; the dark joints, numinous assembly, conceal the marquis’s bureau.

When writing the talismanic formula on the lower board, recite:

The Supreme One’s Taiyi board, the Yellow Emperor’s True Scripture.

Then recite:

Numinous wisdom opens the great calamities and saves all beings.

Then visualize the following: A flying dragon leads the way in front, while the Heavenly Jun escorts you from behind. The phoenix cries out, and the luan birds sing in harmony. Twelve splendid rays of light shine all around. Raise the “Banner of Life’s Protection” in twenty-one colors, symbolizing the protection of life and the transmission of the sacred command. Assign twelve Jade Boys and Jade Maidens to serve each of the Five Emperors. The Five Emperors guard and protect you, while divine officials from the Three Realms come to welcome you. The disciple receiving the transmission accepts the ritual document and kneels at length before the master. Then declare before the assembled talismans:

“Water flowing eastward circles the Five Cities. The Po-soul enters and the Hun-soul departs, washing and refining the body. I, so-and-so, respectfully receive the gathered talismans of Lingbao and shall enjoy long life forever. Hasten and obey the laws and commands of the Most High.”

Next, seal both ends of the ritual document and recite:

“Celestial Worthy of Primordial Beginning, Great Perfect One, exalted lord of the Five Spirits: the light of Taihua shines bright and pure. The gathered talismans of the Cavernous Treasure grant eternal life. Hasten and obey the laws and commands of the Most High.”

Then seal both ends of the ritual document once more and recite:

“Celestial Worthy of Primordial Beginning, Great Perfect One, exalted lord of the Five Spirits: the light of Taihua shines bright and pure. Its radiance reaches through the portals of the eight directions. The Five Elders transmit the sacred command; there is no hidden place where it is not heard. Above, they govern the Nine Heavens; in the middle, they control Feng Mountain; below, they subdue the rivers, seas, and twelve sources of water. The divine spell of the Eight Powers and the jade text of the numinous decree summon dragon spirits to bear the breath of water and gather primal energy and cloud energy. They bind demons, drive away ghosts, and sweep aside evil beings, causing every kind of spirit and monster to be destroyed and fall. None of those marked for destruction escapes. The sun, moon, and five planets; the Seven Stars of the Dipper; all the heavens and earth, waters and mountains—all are under the authority of the Jade Perfected. The Great Spirit of Mingling and Lingling and the Immortal Kings come forth to roam and feast. The Five Emperors hold their banners; heavenly troops lead the way, with the Golden Tiger running behind. Fierce beasts of the heavens guard the four gates. Whoever is summoned arrives at once; whoever is called comes immediately before us. The red script shines brightly, carried in an instant by wind and fire. Whatever is seized is assured of fulfillment, as the Golden Dragon transmits the sacred command.”

When the recitation is complete, click the teeth together nine times, raise three long cries toward the sky, then draw in and swallow the breath three times, and stop. Seal the ritual document with the Seal of the Five Elders of Primordial Beginning.

Next perform the rite for sealing the staff. Click the teeth together thirty-six times, close the eyes, and visualize one messenger for each of the Five Emperors. Each wears the color corresponding to one of the five directions, and five-colored light shines from the body, flowing over and illuminating the staff. One Jade Maiden of each of the Five Emperors stands on either side of the staff to guard it together. Finally, first hold the staff horizontally before the master, with its head pointing left; this is how the master performs the rite.

Next, the master holds up the Talisman of the Azure Emperor—the Azure Emperor of the East, one of the Five Directional Emperors—for the disciple to view, and teaches the invocation: “The Azure Emperor’s surname is Qu, and his given name is Gengsheng.” Once the teaching is complete, the disciple takes the talisman, faces east, and clicks the teeth nine times, imagining blue Qi entering the liver through the mouth and generating nine layers of blue radiance, whose precious light shines through to the back of the neck. Afterward, the disciple returns the talisman to the master, who places it in the uppermost, first aperture. The master then offers this prayer:

“Supreme Azure Essence, numinous power formed from the nine Qi: your divine light spreads far and wide, flowing and shining across the blue realm of the East. Its radiance surges forth and fills your body, bringing peace and protection to the palaces within. Your precious soul arises of itself, illuminating all and reaching in every direction, as you ascend to the Jade Court.”

When the prayer is complete, the disciple draws in Qi and swallows nine times.

Next, the master holds up the Talisman of the Vermilion Emperor—the Vermilion Emperor of the South, one of the Five Directional Emperors—for the disciple to view, and teaches the invocation: “The Vermilion Emperor’s surname is Zhu, and his given name is Changzhong.” Once the teaching is complete, the disciple takes the talisman, faces south, and clicks the teeth three times, imagining red Qi entering the heart through the mouth and generating three layers of red radiance, whose precious light shines through the chest. Afterward, the disciple returns the talisman to the master, who places it before the second aperture. The master then offers this prayer:

“Cinnabar radiance flows and shines; precious lingzhi releases its light. Numinous, wondrous essence-Qi penetrates the hidden depths, and spiritual energy spreads in every direction. The Direct Talisman draws in primordial Qi and summons the Vermilion Child. The three essences shine brightly and pour into your Crimson Palace—the seat of the heart—bringing peace and protection to the Red Spirit, while the five fragrances fill and overflow. Light shines beyond your body, making both inside and out radiant. Water and fire within you generate one another, and you ascend in flight, walking alone.”

When the prayer is complete, the disciple draws in Qi and swallows three times.

Next, the master holds up the Talisman of the Yellow Emperor—the Yellow Emperor of the Center, one of the Five Directional Emperors—for the disciple to view, and teaches the invocation: “The Yellow Emperor’s surname is Si, and his given name is Jing.” Once the teaching is complete, the disciple takes the talisman, faces the central position of the character “Wang,” and clicks the teeth twelve times, imagining yellow Qi entering the spleen through the mouth and generating twelve layers of yellow radiance, whose precious light illuminates the whole body. Afterward, the disciple returns the talisman to the master, who places it in the third aperture. The master then offers this prayer:

Next, recite the blessing: “High spirit of the primal source, return the spirit to the four regions; the Yellow Sovereign scatters radiance, and the Five Emperors mingle their fragrances. Essence flows and spreads, shining with twelvefold light. It unites with the disciple’s form, and the myriad spirits come to greet them. Settle and protect the Yellow Spleen.”

When the recitation is complete, the disciple returns the talisman to the master, who places it in the third opening of the ceremonial robe and cap.

The master then offers this prayer: “High spirit of the primal source, turn back the spirit and Qi, sending them throughout the four directions. The Yellow Sovereign spreads radiance, and the fragrances of the Five Emperors mingle. Essence and Qi flow and disperse, shining with twelvefold light; they unite with the disciple’s form, and the gathered spirits come to greet them. Settle and protect the Yellow Spleen—the spleen and its corresponding inner spirit—so that essence and Qi may be nurtured in the central chamber, life preserved, calamities overcome, and the spirit forever anchored in peace.”

After the prayer, the disciple draws in Qi and swallows twelve times in succession.

Next, the master brings out the White Emperor talisman, which represents the White Emperor of the West, and shows the disciple its incantation: “The White Emperor’s surname is Ru, and his name is Quzheng.” After reciting it, the master hands the talisman to the disciple. Holding it, the disciple faces west and knocks their teeth together seven times. They visualize white Qi entering through the mouth and flowing into the lungs, where it gives rise to seven layers of white radiance. Its precious light shines through the Dantian, the place within the body where essence and Qi are cultivated. When this is complete, the disciple returns the talisman to the master, who places it in the fourth opening of the ceremonial robe and cap.

The master prays: “The seven Qi of the Metal spirit, pure radiance flowing and turning in profusion; the Golden Essence Youth, a spirit representing Metal Qi, builds the primal turban of the Dao and wears a talisman to draw in essence and Qi. The gathered spirits assemble before the gate; precious light shines brightly, illuminating the disciple’s Hui Gen, a proper name in the original text. Settle the radiance within the lungs, so that it endures through ten thousand kalpas.”

After the prayer, the disciple draws in Qi and swallows seven times in succession.

Next, the master brings out the Black Emperor talisman, which represents the Black Emperor of the North, and shows the disciple its incantation: “The Black Emperor’s surname is Xuan, and his name is Yinfeng.” After reciting it, the master hands the talisman to the disciple. Holding it, the disciple faces north and knocks their teeth together five times. They visualize black Qi entering through the mouth and flowing into the kidneys, where it gives rise to five layers of black radiance. Its precious light shines through the back. When this is complete, the disciple returns the talisman to the master, who places it in the fifth opening of the ceremonial robe and cap.

Look upward toward the realm of Great Mystery. Qi from the five directions circles and flows, while five layers of precious blossoms turn in radiant splendor. Its wondrous and subtle scenes flourish in exquisite beauty, illuminating Taiwei, the celestial palace of stars. It pours down into your body, clearing and opening the spirit palace associated with your kidneys, settling your numinous abode, where body and mind dwell, and gathering the myriad spirits into unity. Wings grow from your body, and your entire form can then ascend by itself.

When the rite is complete, the disciple guides the breath and swallows five times. Then the talismans are put away, and the hollow ends of the staff are sealed with vermilion wax. The upper end is stamped with the seal of the Primordial Beginning, and the lower end with the seal of the Five Elders. Once this is done, wings grow from the disciple’s body, and the entire form can ascend by itself.

When the rite is complete, the disciple again guides the breath and swallows five times. Then the talismans are put away, and the hollow ends of the staff are sealed with vermilion wax. The upper end is stamped with the seal of the Primordial Beginning, and the lower end with the seal of the Five Elders. Once this is done, the disciple knocks the teeth thirty-six times and visualizes each of the Five Emperors dispatching an officer who directly administers talismanic commands. Each officer wears the color associated with his direction, and rays of five-colored light shine upon the staff. The disciple also visualizes each of the Five Emperors dispatching a Jade Maiden, with the maidens guarding the staff on either side. Following the earlier rite, the disciple holds the ritual staff horizontally. The master recites:

The Mountain of the Sun holds the Primordial Beginning’s original essence, from which Heaven and Earth were opened. Through it, sweet bamboo gained numinous power, and the officers who directly administer talismanic commands came to lead the divine troops. Five-colored radiance flows and shines; vermilion fire and golden bells lend their aid, assisting the perfected ones above as they enter and leave the hidden realms. Summoned to Heaven, the celestial gods come respectfully; called from the earth, the earth spirits come to hear and obey. Point at ghosts and demons, and they die; bind evil influences and monstrous spirits. The numinous talisman and divine staff awe the assembled spirits and command the four directions, making them follow me. After ten thousand kalpas, they shall take my form in my place; my form shall divide into five, and my spirit shall ascend to Shangqing, the Daoist heaven above. All who receive these talismanic commands shall respectfully obey.

After the invocation, the master draws in the Qi of the five directions and swallows twenty-five times in all.

Next, the master proclaims the Writ of Cinnabar Water, the declaration recited during the rite:

I, so-and-so, master of Mount So-and-so and priest of the Great Cavern, declare to the disciple so-and-so: After ten thousand kalpas, may you take my form in my place; may my form divide into five, and my spirit ascend to Shangqing. All who receive these talismanic commands shall respectfully obey.

After the proclamation, the master draws in the Qi of the five directions and swallows twenty-five times in all.

Next, the master proclaims the Writ of Cinnabar Water once more.

The Master of a certain sacred mountain, Great-Cavern Master of the Dao, your servant So-and-so, admonishes the disciples So-and-so and the others: The Celestial Worthy of Primordial Beginning proclaimed the true writings in a profound and unfathomable realm, compiling them into wondrous and mysterious scriptures. Age after age, he has saved and delivered living beings without cease; their number is as vast as grains of dust and sand, beyond reckoning. The scriptures of the Numinous Treasure are profound and hidden, treasured within the Golden Pavilion. All the Perfected honor them as their fundamental source, and the heavens revere them. Later, a red bird descended and transmitted the wondrous Numinous Treasure scriptures to the Immortal Duke. Only then did these scriptures circulate among humanity, to save and deliver living beings.

By good fortune, I received a small share of the conditions that brought these numinous writings into circulation. My late master solemnly transmitted to me the supreme teaching. I vowed to regard it as my own treasure; how could I dare disclose it carelessly? Now the cycles of tribulation have turned, and the time has come for this teaching to be transmitted. When one encounters a person in accord with the true Dao, one should transmit it in accordance with the prescribed liturgy. Today, before the Nine Heavens, I swear this vow as I open the scriptures and transmit them to So-and-so. After receiving the scriptures, one must observe the established liturgy, keep oneself upright, and discipline both body and mind. One must be wholly sincere, diligent, and steadfast; sever worldly entanglements; and devote oneself to the Great Vehicle, the vast path of practice that saves and delivers living beings. One must make offerings and pay homage, study and teach the profound meanings of the scriptures, seek instruction from those who possess the Dao, carefully investigate the methods of daoyin, practice purification and fasting, and take the substances required for cultivation in accordance with the rules, in the hope of ascending through flight. One must also honor the Dao and respect one’s teacher, esteem the source, and avoid empty boasting, outward reverence coupled with inward negligence, betraying one’s roots, or acting recklessly without cause.

One must not treat the precious scriptures lightly, indulge in lust and covetous attachment, harbor jealousy and resentment, or conceal deceit and ill intent within. If one violates the precepts, one will sink into the Three Springs, the shadowy realm beneath the earth. The great-grandfathers of So-and-so’s three generations and the ancestors of five generations will also fall into hell, enduring ten thousand kalpas without release. Now a Yellow Altar has been established, and vows have been sworn before the Five Emperors as the ten divisions of precious and wondrous scriptures are transmitted. The heavens and the spirits of the Five Sacred Peaks jointly bear witness before the written covenant. The recipient of the scriptures must restrain their conduct, carefully observe the rules, and firmly keep the secret instructions in mind. Only then may they hope to ascend through flight and become an immortal, ultimately attaining the true Dao. One should discipline and encourage oneself well; all these requirements are set forth in the Clear Statutes and Precepts of the Four Extremities, the regulations governing the heavenly realms in the four directions.

What follows are the words of the disciple’s own oath.

A certain Master Yue from a village in a prefecture and county, a disciple of the Dongxuan Cavern, bows his head and prostrates twice, submitting this petition to the Celestial Worthy of Primordial Beginning, the Highest Lord of the Dao, the revered spirits of the Ten Directions, and the perfected beings who have attained the Dao in the four quarters.

I, so-and-so, bow my head again and address the revered spirits: I have received the sacred scriptures and precious talismans of the thirty-six sections of the Highest Lord’s Lingbao tradition. Through his karmic ties and the blessings accumulated in past lives, Master so-and-so was preserved through the turning cycles of the nine heavenly tribulations. His blessings and auspicious fortune continued, and his karmic ties drew him into the Daoist community. I had long made a vow, admiring the profound teachings of the Dao and the Great Vehicle. My heart was joyful and eager, yet I feared that my body would decay before I could seize the chance to cultivate the Dao. Now, as Heaven’s cycles shift and the imperial Way flourishes, I have received the support and advancement of Master so-and-so, who has dispelled my ignorance and bestowed sacred writings upon me, enabling me to receive the holy teaching.

As an ordinary mortal, I am filled with trepidation. I hope to wash away my defilements and serve at the sacred altar. To have been raised up in this way is an honor far beyond my station. From this day forward, I shall strive to discipline myself and set my body and mind aright; make offerings to, revere, and honor the Daoist teachings; cast aside personal attachments and entanglements; entrust my heart and purpose to the quiet heights; leave worldly life behind; and devote myself wholly to the mountains and forests. I shall pay homage by day and night, and do my utmost to ponder and understand the scriptures, hoping through the sacred writings to deliver my own failing and decayed body.

I am utterly sincere and hold no second thought. I dare not violate my covenant and oath, deceive my teacher, or slight the Great Dao. If my reverence is merely outward and my heart insincere, I will be unable to preserve myself through the tribulations. I am willing to bear responsibility for my own sins. Though ashamed in my heart, I dare to declare my vow: I take as witnesses my parents of seven generations and ancestors of nine generations, and bind myself by covenant to the beings of this life and my kin of nine clans. Of my own will, I shall cultivate the immortal Way, without regard to the passage of time. If I break my oath even for one day, may I sink in life and death into the hells and the five paths of reincarnation, and may I dare not ask for pardon.

Above, I report this to the Celestial Worthy of Primordial Beginning; below, I swear an oath before the Five Emperors; and in the presence of my teacher and the Three Treasures, I pledge myself in person. May my wholehearted sincerity be met with the compassion and acceptance of all the revered beings. I, so-and-so, tremble with reverence and fear, bow my head, and prostrate once again in acknowledgment.

Next, the ritual master rises and faces north, holding two scrolls of the True Writ in his left hand. The disciple kneels upright, holding the token of transmission in his right hand. The master knocks his teeth together thirty-six times, visualizes each of the five organs appearing in its own color, and sees them gather into a complete canopy of jeweled clouds, covering the scriptures and the master. He then recites:

The heavenly books are concise, free of excess; Dao and De are complete in themselves. Cultivate them, and you are certain to become an immortal—what else could one desire? The radiance of the scriptures shines throughout the vastness of space, brilliant and bright. Their transmission follows the prescribed rites in every respect; whoever discloses them or treats them carelessly will fall into hell.

Next, the disciple kneels and performs nine prostrations, rising three times and bowing down three times, while reciting:

The heavenly books are concise, free of excess; Dao and De are complete in themselves. Cultivate them, and you are certain to become an immortal—what else could one desire? The radiance of the scriptures shines throughout the vastness of space, brilliant and bright. Their transmission follows the prescribed rites in every respect; whoever discloses them or treats them carelessly will fall into hell.

Then the disciple kneels, performs nine prostrations, rises three times and bows down three times, and reverently receives the True Writ. Wearing the register and holding the ritual staff, the disciple pays one bow to each of the ten directions, beginning in the north and turning eastward, making a full circuit. The disciple visualizes seeing the true countenance of the Most High, a Daoist deity, in the likeness of a Celestial Worthy. When the rite is complete, the master rises, walks in a circuit, and chants the “Pacing the Void” hymn, sung while walking in Daoist purification rituals. The lyrics are:

I bow my head in reverence to the Most High; burning incense, I return to the Void. Radiance streams and turns as I circle; the Dharma Wheel, too, revolves three times. May wondrous blessings flourish, may efficacious blessings descend upon princes and lords. My ancestors of seven generations ascend to heaven, their radiant forms made manifest. I sing out and gaze into the vast, far-reaching realm of mystery; celestial music fills me with joy. With the purest fragrance I honor supreme virtue, which the immortals of the lower realm cannot match. Through subtle visualization I awaken to wondrous insight; multitudes of immortals journey through the Void.

I circle and walk, treading the patterns of the clouds; riding the Void, I enter the wondrous laws. Chanting the August One, the apertures throughout my body naturally harmonize. I bow low to summon the youths of the Eight Seas; raising my head, I lead forth the high immortals. Fragrant flowers descend from the heavens, and numinous winds blow gently. The vows of former lives establish the root of life; thus lofty aspirations arise. Before the Most High, I behold joy and delight; though ten thousand kalpas pass, it seems the very beginning.

Mount Xuandu rises high and steep, the abode of the August One, honored by all ten directions. The Heavenly Treasure Terrace stands aloft, its radiance shining like the blazing sun. Numinous winds blow gently. The vows of former lives establish the root of life; thus lofty aspirations arise. Before the Most High, I behold joy and delight; though ten thousand kalpas pass, it seems the very beginning.

Xuandu Mountain rises high into the clouds, the abode of rulers revered throughout the ten directions of the world. The Heavenly Treasure Terrace stands lofty and majestic, blazing like fire and shining as though the sun were rising. Flowers in the Jade Grove glow with brilliant color, and its pearl-like fruit gleams brightly. Constantly visualize and absorb the primordial essence, refining and nourishing the body’s fluids until the physical form grows firm. Golden radiance spreads to the Purple Tenuity Celestial Palace; body and mind become deep and serene, transcending into the realm of the Great Vehicle.

As you bow and raise your head, visualize the Most High, the Daoist honorific for the supreme divinity, and let its radiance appear in the Dantian, the bodily site for visualization and cultivation. Look to the left and summon Yuyi, the sun deity; gaze to the right and bring along Jielin, the moon deity. Practice the Six Perfections, follow the pure discipline of ascetic practice, and let De grow day by day. The blessings and De accumulated in former lives come to fruition; hearing the scriptures is like drawing near to one’s closest kin. Those endowed with exceptional gifts, surpassing ordinary people, delight in reciting profound and subtle passages. They harmonize the qi of emptiness, stillness, and peace, and through breathing practices absorb rosy vapors and bodily fluids.

With embryonic breathing, calm all the body’s apertures, and in stillness investigate the three expedient methods of cultivation. A bright radiance shines from the Mudball Palace, the inner abode of the spirit in the head, and one thereby becomes an immortal of Golden Radiance. Even the demon kings come respectfully to receive commands, making it possible to pay audience to the gods of the heavens. All this begins with purification and abstinence, the accumulation of merit, and the forming of good karmic ties in former lives. Thus one can ascend through the skies and join hands with high-ranking immortals.

Ride in a carriage toward the ten directions of the world, stopping along the way to rest in Xuanyang Cove, a secluded immortal realm. Look up at the Calamity-Blade Terrace and down at the purple clouds spread like a net. Roam freely through the capital of the Most High, seated with the immortals upon lotus flowers. Build up your learning and cultivate yourself into a perfected being; let the mind be at peace and the Rong Qi and Wei Qi, the body’s nutritive and defensive energies, flow in harmony. Enjoy life without end forever; even a lifespan of ten thousand years would be no great length.

The teacher of the Great Dao is Xuanji. After ascending to immortality, one takes Wuying as a companion. The Young Lord transmits numinous talismans, while Taiyi, a Daoist divine title, observes the Dongxuan chapters, scriptures of the Cavern Mystery tradition. The sacred relics left by cultivators shine with golden radiance, and a dragon carriage suddenly arrives to receive them. The Celestial Worthy gazes toward the cloud carriage, then floats aloft, riding through the void. Fragrant flowers drift down like flying snow, swirling until they cover the Dark Beam.

Bowing toward the Golden Portal, clasp hands and invite one another to journey to the Jade Capital. The Qian tree grows in the Garden of the Round Radiance, and the Seven-Treasure Grove gleams with splendor. There are three hundred kinds of celestial beasts, and lions are so numerous they can be counted in tens of thousands. Flying dragons circle and roar, while divine phoenixes sing in measured rhythm. Numinous winds stir strange flowers, scattering their fragrance upon one’s robes.

If one lacked the potential to become a high-ranking immortal, how could one set one’s heart so firmly on this realm?

Make ready the Nine-Dragon carriage and ride freely through the void. The celestial realms of the eight directions lie close at hand; how could the six quarters of heaven and earth seem far away? The immortals recite the Dongxuan Scripture, while the Most High chants clear and wondrous songs. Fragrant flowers scatter on the wind, and the hems of jade robes…

Only those endowed with the highest immortal qualities can devote themselves wholly to this Way.

With solemn grandeur, we mount the chariot drawn by nine dragons and roam freely through the empty sky. The heavenly realms of the eight directions lie close before us, as though within reach; why should the four quarters of Heaven and Earth seem distant? The assembled Immortals recite the Scripture of the Cavern Mystery, while the Most High—an honorific title for the supreme Daoist deity—sings a subtle, wondrous song of the Immortals. Fragrant flowers scatter on the wind, and jade-toned music reaches the Purple Firmament. The Five Pains vanish at once, and the Eight Calamities subside with the scripture’s recitation. The garden of Lingbao, one of Daoism’s scriptural and doctrinal traditions, is truly wondrous: it raises a bridge for the spreading of the Great Teaching.

In the palace of the Celestial True Emperor, the Immortals and divine beings shine in splendid radiance. The framework of the Dharma Wheel turns and glows, revolving through the air and entering the realm of the formless. The Emperor of Emptiness plays the cloud gong, an instrument for immortal music, while the assembled perfected beings recite the Scripture of the Cavern. The exalted Immortals join their hands in solemn praise, wishing that through countless kalpas this Way may preserve the auspicious and righteous path.

The Way of Perfect Truth depends on nothing; at times, it also rides a flying dragon. After a long period of fasting and cultivation, we gather in the Mysterious Capital, sounding our jade pendants and striking the jade bell. Flower Immortals from the ten directions assemble, and purple mist condenses into palaces. Jeweled canopies encircle the Most High, while perfected beings hold lotuses in their hands. I scatter flowers to express my wish, and wield a talismanic command to summon and subdue the demon kings. The Dharma drum sounds, gathering the Immortals; every immortal’s chant is in harmony. There is neither approval nor disapproval; the mind resonates with the subtle, mysterious Way.

Next, face north and recite the three hymns of reverence. They say:

Take joy in cultivating the Way, as though keeping the Way for a companion; cherish the scriptures as precious jewels. Uphold the precepts and restrain the six emotions—the senses and desires of the human heart. Keep the Great Way in mind and dispel every desire. Remain detached, so that the righteous Qi may settle; gather the spirit and cultivate in silence. Even the heavenly demons will honor and protect you, and in every generation you will receive great blessings.

May the nation prosper and flourish, and may the teachings and scriptures thrive. May all people unite in praising the scriptures and the Way. Humans and heavenly beings alike share this aspiration, and drift freely into the Great Vehicle, the vast and profound path of cultivation. Through this intention, cultivate a field of merit, and let the Dharma Wheel rise slowly. May seven generations of ancestors be reborn in Heaven, and may I myself ascend to immortality in broad daylight.

The Great Way is deep and mysterious. If the mind turns toward it, nothing can fail to resonate with it. Refine the body and enter the realm of the Immortals and perfected beings, ultimately attaining an indestructible body like diamond. Transcend the sufferings of the Three Realms and free those in the underworld from the Five Pains. All returns to the scriptures and teachings of the Most High. Quiet the mind, contemplate, and bow in reverence.

After each hymn of “Pacing the Void” is recited, the disciples sing “Good,” scatter flowers, and bow once. Then they chant the three prostrations:

With utmost sincerity, we bow our heads in reverence to the Most High, the boundless and limitless Great Way.

With utmost sincerity and reverence, bow before the thirty-six honored divisions of the scriptures, the collective name for Daoist classics; with utmost sincerity and reverence, bow before the Great Master of the Profound Mystery, the ritual master who presides over the transmission ceremony.

Next, master and disciple sit facing one another on equal terms. The disciple bows low before the master, who recites the Precepts of the Primordial Beginning, said to have been handed down by the Celestial Worthy of Primordial Beginning. The disciple responds aloud with an acknowledgment after each line. The disciple gives their name, and the master instructs: “With utmost sincerity and reverence, bow before the Great Master of the Profound Mystery.”

Next comes the same observance: master and disciple sit facing one another, and the disciple bows low. The master recites the Precepts of the Primordial Beginning; the disciple responds aloud line by line and gives their name. The master instructs the disciple: “Give the acknowledgment three times.” In this ritual, the acknowledgment is a formal response expressing assent and acceptance.

The Five Chapters of True Writings in Vermilion Script of the Primordial Beginning—said to be five Lingbao true writings transmitted by the Celestial Worthy of Primordial Beginning—are books of natural revelation from the Highest Clarity tradition. They are wondrous, empty and numinous chapters that appeared when the Nine Heavens first came into being. They bring Heaven and Earth to completion, give rise to the myriad perfected beings, pacify the spirits, nurture all living things, regulate the workings of Heaven and Earth, and ensure Heaven’s enduring existence.

Above, they govern Heaven’s vital pivots; between Heaven and Earth, they oversee the Five Spirits; below, they plan and order the Earth deities. They also command the sources of rivers, set Yin-Yang in motion, summon spirits, and direct the perfected immortals. These are writings of supreme subtlety. In accord with nature, they make Heaven clear and lofty and Earth firm and peaceful, guard the Five Sacred Peaks, and sustain the life of all things.

The Celestial Worthy of Primordial Beginning once had them inscribed in the hall of the divine capital of the Supreme Emperor. Through many cycles of calamity and change, these writings have continued to protect the root of Heaven, never destroyed or lost beneath the waters. As the ages turn, turbidity cannot stain them; defilement only makes them purer. Even when destroyed, they do not vanish. At the point of utter annihilation, they shine all the more brightly.

These are writings of great abundance, revered by the Heavenly Perfected. Unless someone is listed in the imperial registers and entered into the record books so that the writings may be passed down, they will remain hidden and unseen, beyond anyone’s reach. Those who obtain them may endure alongside the Three Qi, the three primordial energies that constitute Heaven, Earth, and all things. By diligently practicing their methods, one may hope to attain immortality. But one must personally practice them with undivided focus. In this way, one can bring peace to family and state, preserve life, avert calamity, and clear away every kind of ill omen.

When emperors and lords practice these writings, the state can be brought to peace, violent bandits quelled, and the frontiers freed from conflict. The people will sing with joy, and the realm will flourish in stability. As times change and cycles of calamity turn, the correct Way will come into practice. Those who obtain these writings may perhaps bring about wondrous responses from nature. Yet the marvelous methods of the Heavenly Perfected are exceedingly precious secrets kept in the Nine Heavens. They must not be disclosed lightly, or the one who reveals them will incur punishment.

If a disciple is due to receive the scriptures, then even if the required period of cultivation has not yet reached the count of five times eight years, all the proper tokens of transmission and rites must be prepared. In accordance with the Yellow Register liturgy for conferring the Dao, the three masters must be installed, and nineteen disciples initiated. Only after the merit is complete may the precious instructions be transmitted. One must not bypass the line of transmission and teach them privately.

If one violates the ritual rules and recklessly discloses the writings, transmitting them without an oath, the master will suffer the ordeal of the Four Poles, and seven generations of ancestors will also sink into hell, where they will remain through ten thousand kalpas without release. How could one fail to be cautious about this? Be sure to believe and obey.

After the ritual, the disciple rises and performs three bows, then bends forward and prostrates on the ground. The master then teaches the “Six Oaths,” which are as follows:

First, vow not to reveal the scriptures and methods lightly; second, not to treat them with contempt or neglect; third, not to transmit them casually; fourth, not to speak of them carelessly; fifth, not to violate the prohibitions and precepts in the scriptures; and sixth, not to take money to sell the Daoist teachings.

The Celestial Worthies use these six oaths to test a person’s resolve. Only when one’s resolve is firm can one’s heart of the Dao be sincere. The oaths and covenant must not be violated or abandoned; otherwise, one will suffer the torment of “wind knives” forever. When taking the oaths, first pinch incense. The disciple points one hand toward Heaven: men use the left hand, women the right. When the ritual is complete, the disciple performs six bows, while the master stands and recites:

The true Daoist teachings are profound and wondrous; they are proclaimed only when the time and recipient are right. The disciple is wholehearted and sincere, and Heaven therefore takes pity. The “purple text” has refined the bodily form, while “divine gold” can subdue evil spirits. By wearing and bearing this method, one may receive the protection of the spirits and become an immortal.

The master then recites again:

The true Daoist teachings are profound and wondrous; they are proclaimed only when the time and recipient are right. The disciple is wholehearted and sincere, and Heaven therefore takes pity. The “purple text” has refined the bodily form, while “divine gold” can subdue evil spirits. By wearing and bearing this method, one may receive the protection of the spirits and become an immortal. Now the ritual is opened, and the Daoist teachings are transmitted to you. Vow not to speak recklessly. The precious secret method has descended from the true Dao; to reveal it will surely bring calamity. The precepts of the heavenly realm are strict, so you must observe them with care.

After the recitation, the disciple performs six bows again.

Next, the master gives the disciple the ordination credential, conferring the title: “Disciple of the Supreme One’s Numinous Treasure, Supreme Cavern Mystery, Master So-and-so of Mount So-and-so, So-and-so.” The disciple receives it while kneeling at length, then withdraws, folds the credential, and straightens the body. The disciple bows nine times to the master who transmitted the teaching: rising three times and prostrating three times, then crawling forward on elbows and knees. After the bows, the disciple proceeds to the left, reaches the east, and faces west to bow twice. The disciple then goes in turn to the north, east, and south, bowing twice in each direction. This is called “paying homage to the four extremes,” or paying homage toward the farthest reaches in the four directions. The disciple then returns to the original position and bows three times to each of the three masters who supervised the ordination.

Next, following the earlier ritual procedure, the disciple reads the tablet text titled “Greetings to the Ten Directions,” addressed to the spirits of the ten directions, and the “Five Masters Tablet,” addressed to the five venerable masters. The prescribed directions are the same as before, except that the Five Masters Tablet must be read facing west. When this is done, the disciple kneels at length to offer thanks, bows the head, and repeatedly slaps the cheeks. The words of thanks are:

“Disciple of the Supreme One’s Numinous Treasure, Supreme Cavern Mystery, Master of Mount So-and-so, your servant So-and-so and the others now specially burn incense and bow our heads…” The disciple then bows the head and repeatedly slaps the cheeks. The words of thanks are:

The disciple of the Most High, the numinous treasure, the unsurpassed Cavern Mystery, the gentleman of a certain sacred mountain, your servant So-and-so, now burns incense and bows in reverence. We entrust our bodies, spirits, and lives together to the boundless Most High, the numinous treasure Heavenly Worthy of the ten directions. We respectfully address all the spirit officials of the ten directions; the perfected ones and lords who have attained the Dao; the gentlemen and elders; the thirty-six divisions of honored scriptures; the great masters of the Mystery; the Three Perfected Ones of the Most High, the Mystery and Unity; the high and profound masters of the Supreme Ultimate; the great masters of the Three Heavens and the Perfected Ones of Orthodox Unity; and all divine spirits within and beyond the three realms.

Today we transmit the Daoist teachings to the disciple So-and-so and perform the rite of ascending the altar to announce our covenant. We earnestly ask the honored ones of the Most High to show mercy and grant salvation, forgiving the offenses of our teacher So-and-so and the disciples who study under them, as well as the many karmic offenses we have incurred with our parents and family since birth. From the beginning of the purification rite until today, if we have violated precepts, behaved improperly, used forms of address unsuited to our station, confused the order of rank, or made any error in the transmission ritual, we earnestly ask the honored ones to show great compassion, pardon us, and refrain from imposing punishment. May grace flow forth at this very moment, and may divine power shine forth today.

Today, as all present ascend the altar of the precious pearl, may we meet our extraordinary companions in the Dao, cross the Tiger Ravine and Dragon Mountain, and arrive together at the realm of cultivation, attaining the stages of cause and the four fruits. May the five vows made in the past all be fulfilled, and may today’s requests be granted. The mouth of the precious pearl symbolizes the inexhaustible gateways of the Dharma; neither fire nor water can burn it away or sink it. Today, male and female disciples look up with reverence to the retinue of the immortals and perfected ones, gazing into the distance for the arrival of their celestial carriages. May all fellow cultivators share the Dao of Mystery and Unity, and through diligent practice receive the blessings of the five eyes and three knowledges. May body and mind rejoice, ill omens of death recede, and blessings and longevity increase.

May all enjoy long lives and healthy bodies, and may people of every rank and age be protected. May men who trust in the Way of Heaven receive Heaven’s protection, and women who sincerely uphold the Dharma be safeguarded by the Dharma. May women be entered in the purple registers and men have their names inscribed on the jade records; may they endure without decay, attain the Dao, and become perfected ones. May calamities dissipate and good fortune arise. May emperors and rulers flourish in their realms, cherish the people, and govern their countries well. May all return together to the right path and receive its teachings, be forever spared the calamities of imprisonment, sever harmful ties, and escape worry, misfortune, and illness. May each person’s wishes also be fulfilled: those who seek office obtain office, those who seek distinction attain distinction, those who seek the Dao attain the Dao, and those who seek perfection become perfected.

May the Great Dao bring Heaven and Earth to fulfillment, and may its merit save all living beings. May the sun, moon, and stars of the heavens, the mountains and rivers of the Earth, and the dragon, bird, beast, insect, and divine kings of all things be transformed, together with the celestial gods and terrestrial spirits, local officials, and every kind of guardian spirit and officer, so that they may all ascend to a blessed realm. May the seven stars of the Northern Dipper be at peace and the Four Emblems move without error. May Heaven send down good fortune and Earth reveal auspicious signs; may precious writings appear in the mountains and dragon diagrams emerge from the rivers; may sacred mushrooms and immortal herbs cover the countryside; and may the four quarters be pure and the world at peace.

May boundless merit also benefit the officials overseeing the altar, those assisting with the ritual, and the men and women present to watch and listen. May all who have a karmic connection enjoy the highest blessings, and may they support the beings of the six paths in the unseen realms. May blessings extend to the four kinds of birth and all sentient beings, and may those in the five sufferings and three evil destinies be cleansed and granted peace and freedom. May they form good ties that last, remain companions in the Dao forever, never falter in their practice, and ultimately attain the Dao.

As for the altar’s presiding covenant maker, So-and-so, may the five kinds of talismanic script enter the body, the jade talisman nourish the physical form, the divine perfected ones guard body and life, and the celestial writings bring auspicious responses. May the writings of the Eight Assemblies correspond with the celestial signs. May the practitioner always uphold the six perfections and carry out the four practices, attain the five supernatural powers, and ascend to the realm of immortals. May they refine a pure body as indestructible as vajra and ultimately attain the sacred fruit. Finally, we bow and pay reverence to the Three Treasures, ever abiding in the ten directions.

Next, the master recited the “Verses on the Three Destinies and Five Sufferings,” which describe people’s cycles of rebirth and suffering in the three evil realms:

Heaven, Earth, and humanity—the three powers—and all things are born and perish according to their allotted lifespans. The end and beginning of life await the arrival of the kalpa; when blessings are exhausted, even Heaven and Earth will collapse. Beings travel among the five paths of rebirth, repeatedly passing through death and rebirth. It is truly pitiful. They wander back and forth through the three destinies—the hells, hungry ghosts, and animals—and wherever they go, disaster follows.

Those with virtue and wisdom should heed these warnings with care, restrain their dispositions, and let go of attachments. The foolish do not believe in the teachings of the Dao, and so they often bring suffering upon themselves. I keep the people of the world in my thoughts, and my concern does not cease. Therefore, today I explain once more, in all seriousness: if you wish to escape these sufferings, devote your heart to faith in the scriptures of the Most High.

Sin and blessing are not determined by others; they truly arise from one’s own words and deeds. Those with virtue therefore guard their speech and seek to sever every evil entanglement. Let scattered thoughts come to rest, and let body and mind return wholly to the Dao, until the shifting interplay of calamity and blessing has vanished for good. Proclaim the Great Dao to bring peace to the world, and in the end you will behold the truth of the Correct Way.

Sexual desire and jealousy are roots of calamity and great dangers that destroy the self. How could the Dao permit such evil thoughts to dwell in the heart? To know that something is evil and yet refuse to change is to risk bringing on an untimely death and bodily harm. When people harbor evil thoughts yet fast and sit in meditation day after day, I cannot help but sigh deeply.

Karmic ties from past lives truly exist, yet those who have lost their nature and sunk into the world say they do not. They always want to see proof with their own eyes; once an event has passed from sight, they say it was only an illusion. Those with virtue understand the teachings of Daoism and grieve for the stubborn and foolish. They often think of their suffering and remain deeply troubled.

A person’s lifespan gradually runs down, like a flame burning in oil, until it is spent. The four elements—earth, water, fire, and wind—are only temporarily gathered together; the things that make up the human body are merely borrowed for a time. While still in the prime of life, one should study diligently and strive to preserve life and spirit. When blessings are exhausted, body and spirit separate, and afterward one sinks into the dark hells. The highest sages feared precisely this outcome, and so sought the Great Dao to escape calamity.

In cultivating the way of becoming an immortal, the most important thing is to uphold the precepts and restrain desire and thought. When the mind is empty, still, and peaceful, and upright Qi has settled within, immortals and sages will naturally respond and guide one onward. If you do not believe the teachings of the Dao, why retreat to the mountains and forests to cultivate the way?

Those with virtue cherish the scriptures and precepts, treating their observance as a treasure. When they begin their studies, they often regret having started too late; as they cultivate body and mind, they regret not having begun sooner. By the time they are ready to study the profound and subtle teachings, the years have passed and they are already old. They hold the scriptures in their hands, yet have little time left to study; soon they may once again face the suffering of death. Therefore, while still young, I left worldly life and devoted myself wholeheartedly to cultivating the Great Dao.

The ritual master then turned to face east, began to state his merits, and resumed his former office. The Celestial Master of the Yangping Retreat, Zhe, of the Great Mystery Capital and the Zhengyi lineage of Equalized Qi, was advanced in years. Holding a scroll of scripture, he felt how swiftly life passes and knew he would soon face the pain and distress of death. So, while still young, I left the world of dust and devoted myself wholeheartedly to learning the Dao.

The ritual master then turned to face east, began to state his merits, and resumed his former office. I, the Equalized Qi minister of the Yangping Retreat, Zuo, of the Great Mystery Capital and the Zhengyi lineage—whose Daoist title is given here as a self-designation—bow my head and prostrate myself twice as I submit this memorial:

According to the documents, I was originally nothing more than a mortal body, yet received the mandate of Heaven. By good fortune I was born into the Daoist tradition and received the special care and abundant kindness of the Great Sage. I was granted mysterious methods and the essential teachings of both inner and outer cultivation, enabling me to practice the way of long life, transcending the world and escaping death. I was also able to rely upon the heavenly ascent rites described in the precious scriptures of Shangqing and the Three Caverns. The kindness I have received is profound and far-reaching, without equal. The Dao is exalted far above the lowly human condition, and my mortal body is truly unworthy of such grace. If I fail the heavenly officials, my guilt will be grave.

Today I have climbed this mountain ridge and transmitted the precious scriptures to my disciple, A. I have also summoned the three divisions of Eight-Scenery immortals within my body, their mounts, the flying immortal merit clerks—divine officials who carry memorials and conduct affairs in Daoist rites—the minor clerks who convey messages and submit reports, and the divine officials responsible for notifications and memorials. They have reported the numinous Qi to the Five Emperors, the Five Sacred Peaks, the local earth gods, numinous mountains, and the Perfected Officials of the various regions. They have also supervised this initiation rite and guarded its proceedings. These are the merits of the divine officials who have protected me. I am deeply grateful; therefore, I submit a memorial of merit on behalf of all the divine officials and report it to the heavenly court.

I respectfully ask the superior officials in charge of these matters to take pity on me and examine my case, to pardon the grave offenses I have committed in the past and present, to save me from countless calamities and misfortunes, and to grant me Jade Youths and Jade Maidens to attend the scriptures. I respectfully ask the inner and outer inspecting officials and examining clerks, the Perfected Officials of the Four Wilds, the Nine Wilds, and the four directions, the local earth gods and spirits of numinous mountains, the Five Emperors, and the Perfected Ones of the Five Sacred Peaks to protect the three divisions of Eight-Scenery within me, the flying immortal merit clerks, the mounts of the heavenly officials, and the host of guardian officials of the ten directions. May they also protect all the places visited before and after the rite, and grant what is sought when the Dao is transmitted and proclaimed. Let all these acts of protection be recorded and reported back to the Celestial Bureau, with official posts and ranks awarded according to merit. Record three thousand merits for the highest rank, two thousand for the middle rank, and one thousand for the lowest. Record five hundred merits each for the clerical assistants, minor officials, administrative soldiers, and foot soldiers. Let all merits be credited to the Central Palace. I ask the responsible superior officials to distribute the rewards for merit at the proper time, fairly and impartially, so that every party receives its share and no one is overlooked, lest resentment arise.

Once the rewards for merit have been recorded, let all the divine officials return to their posts and continue to protect me. May they dispel every kind of calamity, poison, public and private slander and strife, and the plots of wicked people, making them all vanish and disappear into darkness. I have no way to repay this kindness; I offer this memorial as proof and confirmation. I respectfully ask the Most High to recognize my sincere, though foolish, devotion, and to pity and aid me.

I respectfully dispatch twelve each of the inner and outer officials and true envoys, the Zhengyi merit clerks, the left and right official messengers, the Yin-Yang spirit-decision clerks, the clerks of the ritual chariots and red tallies, the clerks who bear memorials by relay on horses through the fierce winds, and the flying-dragon mounted clerks and officials. They shall carry my memorial to the Three Celestial Bureaus and await instructions in silence. I, your minister, A, tremble with awe and fear, bow my head, prostrate myself twice, and submit this memorial to the heavenly court.

My surname and lineage belong to such-and-such prefecture, county, and Daoist temple.

Taiqing Rank

Grand Duke of the Year

The covenant-making rites have now been completed. The celestial and earthly deities who were invited are asked to return to the Nine Heavens and rise in rank, each according to the proper order. Let the Jade Void True Qi Merit Officer within my body—a divine official who conveys documents—together with the immortals and their mounts, follow their customary order and enter through the wondrous gates and golden portals of the Jade Pavilion in the Purple Palace. Let them circulate throughout my whole body, winding around the hundred vessels and joints. May immortal Qi fill me within, block the roots of evil from without, refine and nourish my hun and po souls, and protect my vital essence, so that I may ascend at an early date. Let the immortals and their feathered mounts rise directly into the imperial abode. Stop after swallowing Qi twenty-four times.

Next, the ritual master returns once more to the incense burner and prays:

Incense officials and messengers, Lords of the Azure Dragon and White Tiger at my left and right, and all spirit officials who attend the incense: please cause golden liquid, cinnabar, jade-green lingzhi, and blossoms of essence to arise naturally at the site of this transmission rite. Let the myriad numinous beings and perfected ones gather here and ascend together into the imperial abode. Stop after swallowing Qi twenty-four times.

Next, the ritual master returns once more to the incense burner and prays:

Incense officials and messengers, Lords of the Azure Dragon and White Tiger at my left and right, and all spirit officials who attend the incense: please cause golden liquid, cinnabar, jade-green lingzhi, and blossoms of essence to arise naturally at the site of this transmission rite. Let the myriad numinous beings and perfected ones gather before the incense altar here, so that I may attain the Dao and become an exalted immortal. May the disciples, such-and-such and the others, receive blessings, and may all our relatives, within and beyond the household, receive grace. May the immortal youths and jade maidens of the ten directions attend the incense smoke and carry the petitions I have previously presented straight to the Jade Emperor.

Next, recite the “Hymn for Upholding the Precepts”:

The Dao takes Wuwei (non-action) as its foundation; all things can become fields in which blessings are cultivated. There is no fixed measure for the standard of doing good, and each person’s original aspiration is different. Keep the heart humble and responsive to all beings; remain single-minded and impartial toward everyone. The Great Sage honors the Correct Teaching and spreads grace to all, like rain falling from Heaven. There is no height that cannot be covered; by remaining low, one gathers into a deep abyss. The sea is king of the hundred rivers because it can receive waters from every direction. Through countless kalpas, wisdom and its efficacy are preserved—how could they be confined to the lifespan of this present life? The precepts must be upheld without the slightest lapse, and wholesome affinities must be widely formed in every generation. Devote the mind to the path of the Great Vehicle, and in time one will realize the truth of the Great Dao.

Next, recite the “Hymn for Returning the Precepts”:

With great compassion, the Celestial Worthy proclaimed the precepts to teach and deliver all beings. The precepts’ power and virtue extend through the underworld and the human realm; the fruits of good deeds reach the perfected spirits. The heavens come to pay their respects, and the legions of demons naturally restrain themselves. Beings of the past are freed from the Eight Difficulties—the eight obstacles to practicing the Dao and hearing the teachings—while people in the present are granted long life. The causes and conditions of fasting, precepts, and the cultivation of blessings will eventually be fulfilled; then all may meet and realize the truth of the Great Dao.

With great compassion, the Celestial Worthy proclaims the precepts to guide and deliver all beings. Their awe inspiring virtue extends through the underworld and the human realm; the fruits of observing them can reach the true spirits. The spirits of the heavens come to bow, and even the demons restrain themselves. The eight kinds of suffering endured in past lives may be overcome, while in this life one may enjoy longevity. The merit of fasting and cultivating blessings will then be brought to completion, and all present respectfully take their leave together. Afterward, they chant melodious sacred hymns. Songs ring out amid drifting clouds, while incense smoke mingles with fragrance and wafts through the air. Jade phoenixes draw a vermilion carriage, and golden dragons pull a blue green carriage. May the living and the dead alike find peace, and may the family and the state be at peace.

When the rite is over, the master and disciples circle the altar, chanting sacred hymns, and then send the divine images back. Once the proceedings are complete, they may also return to the incense burner and perform the rite known as “ascending to Heaven and taking Earth as one’s support” at the imperial altar. The master and disciples continue chanting, leave through the “Gate of the Nine Heavens” in the northwest, and do not look back. The “Talisman for Taking Earth as One’s Support and Releasing the Form” is written on blue paper mounted on white silk; the “Talisman for Ascending to Heaven and Transforming Through Escape” is written on yellow paper mounted on blue green silk.

Some masters say that the rite described above should be completed before reporting the merit. The disciples are then led to face north and bow four times to the Supreme Jade Purity (Taishang Yuchen). They next turn east and pay their respects twice to the Great Emperor Lord, face south and bow twice to the High Perfected One, then face west and bow twice to Celestial Master Zhang. On the third day, the disciples report the merit and hold a fast to repay the gods’ kindness; details of the rite are given in other volumes. The disciples then bow and, in turn, pay their respects twice to the Great Emperor Lord in the east, bow twice to the High Perfected One in the south, and bow twice to Celestial Master Zhang in the west. The rite on the third day for reporting the merit and holding a fast of thanksgiving is described in other volumes. Afterward, the disciples face the direction associated with their birth destiny at the altar and perform the rite of presenting the petition: they submit to the gods a written document containing their prayers.

They then face east, click their teeth three times, offer incense, and pray:

“Supreme Lord Lao, the Primal Beginning of the Three Qi of the Mysterious Origin of the Three Heavens (a revered Daoist deity), please summon from within my body the Three and Five Merit Officers, the left and right official messengers, the left and right incense bearing dragon riders, the incense serving Jade Youths and Jade Maidens, the Five Emperors’ Talisman Officers, and the incense officials on duty for this day, thirty six of each kind. Please convey this message to the local earth god and to the true officials and righteous gods of the four directions: I now offer incense in sincerity and make my petition. May the primal Qi of the Supreme True Ones of the Ten Directions enter my body, so that the matter I report may ascend and be presented directly before the Jade Emperor, the supreme, perfect, and most holy divine lord.”

When the prayer is complete, turn toward the direction of the King, click the teeth twelve times, read the petition document, and then pray as follows:

When Heaven and Earth were first formed, the nine kinds of primordial Qi gave rise to spiritual awareness, and the talismanic mandates of the three powers—Heaven, Earth, and Humanity—came into accord. Please present the memorial I have submitted, conveying it upward directly to the desk of the supreme, utterly true Great Sage and Venerable Spirit, the Jade Emperor.

When the ritual is complete, face the King of Returning Merit and click your teeth twelve times. After reading the written text, recite this prayer:

When Heaven and Earth were first formed, the nine kinds of primordial Qi gave rise to spiritual awareness, and the talismanic mandates of the three powers—Heaven, Earth, and Humanity—came into accord; the ten directions are clear and bright. The Five Elders, the August Thearchs, open the true Dao and guide all beings. The cinnabar-written sacred characters are the subtle decrees of the Celestial Worthy of Primordial Beginning. I respectfully report this throughout to the supreme Venerable Spirits and the Imperial Spirits of the Nine Lands, who govern the earth. Today is an auspicious day; may all the immortals bear witness together. I wish to become an immortal. Please enter my name in the jade register. I pray that the Great Sovereign of the Earthly Bureau, the revered spirit who governs the underworld’s earth bureau, will order my offenses erased and send my memorial tablet up to the upper palace, where my name will be entered in the register of immortals under the Azure Heavens, so that I may ascend as soon as possible. May Heaven and Earth respond in sympathy with me. May my ancestors of nine generations and my kin also see their decaying remains renewed with life, their souls rise to the Southern Palace, and receive deliverance into the immortal realms. Today I make this report under command; may all the gods hear it. Let the golden seal button, used to fasten documents, attest to my sincerity. Carry out what I have reported, and have a golden dragon convey the document.

When the ritual is complete, offer incense once more and restore the incense burner, following the preceding ritual.

This is the ritual in which the Primordial Beginning Lingbao informs the Earth Sovereigns of the Nine Regions, seeks the removal of a person’s offenses and the registration of their name, and prays for immortality. In the ritual text, the phrase “Lingbao, Red Emperor, Master, Lady Yun, Daoist; so-and-so, aged such-and-such, born in such-and-such month, whose destiny is registered with the Southern Dipper of the Nine Heavens” means that “Red Emperor” refers to a birth destiny belonging to Bingwu; “destiny registered with the Nine Heavens” refers to someone born in the first or second lunar month; and “registered under the Southern Dipper” means that the person is entered according to the direction associated with their birth destiny. Other cases follow the same principle.

May I receive divine aid, become an immortal, live long and transcend the world, and ascend to Shangqing. I pray that the Central Sovereign of the Nine Regions and the Yellow Spirits of Wuxu and Jiji, the spirits who govern the earth, erase my name from the register of offenses and enter it in the Great Mystery register of immortals. I also ask that the written tablet be taken to the Central Palace, where my name will be recorded. Let the golden seal button fasten the document as proof, and let a golden dragon convey it.

In the year of the Grand Year marked by such-and-such cyclical sign, on the first day of the month marked by such-and-such cyclical sign, and on the day marked by such-and-such cyclical sign, this document is submitted in such-and-such prefecture, district, county, township, and village.

The text written in vermilion is placed on a silver slip, wrapped in blue paper, wound nine times with blue silk, and fastened with a golden dragon. The bundle is then buried at the central point of the dwelling.

Next, make an “audience tablet” and a “petition tablet” and bury them together at the corresponding positions in the ritual ground. They may also be cast into a mountain cave, a deep pool, or a spring, but must not be allowed to fall into anyone else’s hands. Each slip should be one chi and two cun long, two cun and four fen wide, and three fen thick.

The tokens and offerings to prepare for ascending the altar are as follows:

Twenty-four thousand in metal currency, which may be replaced by copper coins or other valuables of equivalent worth; nine liang of fine gold; one bolt each of silk in five colors; five large mats; five boxes of blended incense, totaling two dou and five sheng; five incense burners; a seven-section ritual table; one crimson patterned cloth; one five-chi-long, lined, jade-green patterned cloth; one dou of five-colored, mixed floral fabric, five chi long and lined; and a piece of silk for the person’s natal destiny, whose length in chi corresponds to that person’s age.

According to the month of birth, each person belongs to a different Heaven and Qi, the Daoist forces of transformation, and the corresponding Celestial Lord of Qi oversees their registers:

Those born in the first or second month have their registers assigned to the Azure Heaven, under the authority of the Celestial Lord of the Ninth Qi.

Those born in the fourth or fifth month have their registers assigned to the Cinnabar Heaven, under the authority of the Lord of the Third Qi.

Those born in the seventh or eighth month have their registers assigned to the White Heaven, under the authority of the Celestial Lord of the Seventh Qi.

Those born in the tenth or eleventh month have their registers assigned to the Dark Heaven, under the authority of the Celestial Lord of the Fifth Qi.

Those born in the third, sixth, ninth, or twelfth month have their registers assigned to the Yellow Heaven, under the authority of the Celestial Lord of the First Qi.

The month in which the ritual is performed must also be stated in the liturgical text, identifying the relevant Heaven and Qi:

For rituals performed in the first or second month, say, “Now in the Heaven of the Third Qi.” For those performed in the fourth or fifth month, use the same words: “Now in the Heaven of the Third Qi.” For rituals performed in the seventh or eighth month, say, “Now in the Heaven of the Seventh Qi.” For those performed in the tenth or eleventh month, say, “Now in the Heaven of the Fifth Qi.” For those performed in the third, sixth, ninth, or twelfth month, say, “Now in the Heaven of the First Qi.”

The above describes the ritual procedures in the Taishang Dongxuan Lingbao Shoudu Yi (Ritual for Bestowing the Registers of the Numinous Treasure of the Cavern Mystery of the Most High).

The Huanglu Jianwen Lingxian Pin says: Those who receive scriptures and teachings should help their three masters—the three elders who transmit the scriptures and teachings—initiate and guide nineteen disciples. By accumulating merit, they ensure their own names are entered in the registers of the heavens. Only then may they ascend the altar, swear an oath, and receive the Jade Chapters of the True Writings of the Five Elders in Red Script, along with the scriptures and teachings of the Three Sections, Eight Radiances, and Twenty-Four Perfected Ones. In this way, they become perfected officials who ride in the chariots of the celestial immortals. Those who accept the great teachings lightly, without first establishing merit and renown, will be called to account by the Three Offices, the divine authorities governing Heaven, Earth, and Water. They will suffer retribution in both life and death, and their cases will be examined by the Office of the Clear Law.

The Mingzhen Ke says: At the oath ceremony, one must use twenty-four thousand gold coins as a token of the oath sworn before the Officials of the Twenty-Four Qi, who govern the twenty-four solar terms and the vital workings of Qi. Without this token of faith in the Way of the exalted perfected ones, the gods of the Three Sections and Eight Radiances will not alter one’s register of destiny. If gold coins are unavailable, copper coins may be used instead. If neither is available, the matter falls under the jurisdiction of the Office of the Gods of the Capital.

The Mingzhen Ke says: One must use five liang of fine gold to swear an oath before the Five Sacred Peaks, as a token of reverence for the precious scriptures.

The Yujue says: One must use nine liang of fine gold to swear an oath before the Nine Heavens. To lack this is to violate the precept against neglecting the scriptures and teachings. The numinous mountains of the Five Sacred Peaks will not accept this person’s name in the register of those who study the Way of the immortals; the relevant examination falls under the jurisdiction of the Office of the Yin Officials.

The Mingzhen Ke says: One must use patterned silk in the colors of the five directions. Nine liang of fine gold is used to swear an oath before the Nine Heavens. To lack this is to violate the precept against neglecting the scriptures and teachings. The numinous mountains of the Five Sacred Peaks will not accept this person’s name in the register of those who study the Way of the immortals; the relevant examination falls under the jurisdiction of the Office of the Yin Officials.

The Mingzhen Ke says: One must use forty chi of patterned silk for each of the five directions as a token of the oath sworn before the Five Emperors, the celestial emperors who govern the five directions. If this is lacking, the Five Emperors will not accept the person’s name, and the Demon Kings of the Five Emperors will obstruct them, leaving their resolve unfocused. The relevant examination falls under the jurisdiction of the Office of the Water Official’s Spring Bend.

The Mingzhen Ke says: One must use three gold dragons and three gold clasps, casting them into a mountain, a body of water, or the earth as tokens of one’s study of the Way of the immortals. If they are not cast in accordance with the rite, the Three Offices will seize the person’s register of destiny, and their prayers will not be fulfilled. Violations are examined by the Office of the Nine Capitals.

The Yujue says: Cut five chi of Southern Harmony red silk, patterned and deep red in color, and make it into a cloth to lay on the altar table. Use it to invite the Five True Writings of the Lingbao and the Five Talismans onto the table.

The Yujue says: Cut five chi of patterned blue-green silk from the Forest of Jade and make it into a cloth to cover the True Writings and talismans. Then invite the Five True Writings of the Lingbao and the Five Talismans onto the altar table.

The Jade Instructions say: Cut five feet of blue-green, patterned silk from the Bilin region and make it into a headcloth, then cover the talisman bearing the true script with it.

The Jade Instructions say: Place the five talismans bearing the true script between the colors vermilion and blue-green. These are used in place of shaving the head and taking a blood oath. Blue-green stands for the hair, and red for the blood shed in making the oath. Realized beings need not thereby injure their spirit or damage their virtue, so colors are used in place of these rites.

The Jade Instructions say: Use a mixture of five kinds of incense. The scripture does not specify the quantities; in general, two dou and five sheng should be sufficient. Also prepare one dou of assorted flowers in five colors, to be scattered in the ten directions according to the rite for transmitting the teaching to a Realized Person. In addition, prepare five large mats, a seven-section altar table, and five kinds of incense.