《太上洞玄灵宝无量度人上品经法》Vol. 1

According to the Lingbao Scripture Methods, whenever one recites scripture to accumulate hidden virtue, dispel calamities, pray for blessings and avert misfortune, or perform meritorious deeds to save others, one should visualize oneself transformed into the Celestial Worthy of Primordial Beginning, seated upright in the sky upon a five-colored lion and surrounded by sunlight.

When praying for protection for Heaven and Earth, one’s parents, the ruler, or the celestial phenomena, one may recite with the mind of spirit: visualize the upper Dantian (the cultivation area above the forehead) and recite four thousand times. When praying about calamities that have befallen oneself, or making a prayer on behalf of someone else, one may recite with the mind of the heart: visualize the middle Dantian (the cultivation area between the chest and abdomen) and recite three thousand times. When reciting for all the dead and wandering spirits, one may recite with the breath: visualize the lower Dantian (the cultivation area below the navel) and recite three thousand times. Each visualization should accompany ten recitations; ten recitations count as one cycle, and a hundred as ten cycles. After every ten characters, click the teeth once to summon the spirits; after every hundred characters, swallow saliva once to harmonize the breath.

If you misread a character, begin reciting again from thirty characters earlier; if you omit a character, recite the preceding fifty characters again. Keep your voice low when reading, and make it clear and open when chanting, articulating every phrase fully without rushing to reach the required count. Let the mind and spirit remain at ease, while the incense fragrance lingers continuously in the room. If you care only about making the voice sound pleasant and hurry to complete the repetitions, there will be no efficacy. This is like reciting scripture with only the body present: it brings no benefit and may even invite fault through careless recitation.

The immortal Yujixian descended to write this text.

Before Heaven and Earth were separated, the undifferentiated chaos already contained the numinous power of attaining the One, the shared source of Heaven, Earth, and all things. After Heaven and Earth parted, all things also held within them the precious Qi from which the Three Powers—Heaven, Earth, and humanity—came into being.

When this Qi disperses, it transforms into primordial Qi, the vital energy that forms all things; when it gathers, it appears as patterns and textures. It fills the empty and formless, extending throughout realms of depth and mystery. The laws of the Primordial Origin circulate and take effect, establishing the foundation of the vital essences of Heaven and Earth. From these, the forms of all things unfold, with Yin-Yang Qi running through them like blood vessels. Five kinds of celestial talismans are spread everywhere, and the three celestial signs—the sun, moon, and stars—shine forth together. This opens the thirty-two heavens and gathers into countless streams of Qi, sustaining the cycles of cosmic calamity and change and assisting the transformations of the Dao of Heaven.

These wondrous methods hold the mystery of bringing the dead back to life, and offer an important path to transcendence and sagehood. In expounding the Three Caverns, the three great divisions of Daoist scriptures, they speak of many kinds of cultivation and practice; in transforming a whole state, they enable people to understand the Dao of Wuwei (non-action). Store the sacred treasures of Lingbao within the body field, the inner place cultivated in body and mind, and take the millet pearl—the subtle, precious light of one’s nature—into the field of nature, where human nature resides. With a single thought, one can enter the Great Fuli Land, the pure immortal realm of Daoist teaching; by opening the layered towers, which symbolize the body’s successive inner gateways, one can ascend the Yuluo Xiaotai, a high terrace in the immortal realm.

Practitioners can often draw near to the Void Sovereign within themselves, the supreme sacred source, and suddenly realize the Primordial Origin, symbolized by the Celestial Worthy of the Primordial Origin, as something manifested by mind alone. All the multitudes of living beings can become deathless perfected spirits, and the many creatures endowed with spirit can become great sages who live forever.

The Supreme Scripture of Limitless Salvation, Highest Grade, of the Numinous Treasure of the Cavernous Mystery, Volume One

The disciple Chen Jiji, registered with the Supreme Three-Five Office of Merit and Duties, reverently presented this to the Void Sovereign, the highest deity of the celestial realm. He suddenly realized that the source of the Primordial Beginning—the origin of all things—lies within one’s own mind. The many living beings of the world can all become immortal true gods; beings of every kind endowed with spiritual nature can all become great sages who enjoy long life.

The Supreme Scripture of Limitless Salvation, Highest Grade, of the Numinous Treasure of the Cavernous Mystery, Volume One

Compiled and annotated by Chen Chunrong, disciple of the Supreme Three-Five Office of Merit and Duties

The myriad holy ones revere it, and all true gods look up to it. It is unsurpassed in height, mysterious and profound. “Numinous Treasure of the Cavernous Mystery” names the category to which the scripture belongs; “Limitless Salvation” is the title of this volume. Because it is the foundation followed by all scriptures, it is called the “Highest Grade.” Its efficacy is subtle and wondrous, so it is called the “Wondrous Scripture.”

Chapter on Expounding the Mystery

“The Dao says: You-wen.”

These are the words of the Great Lord of the Jade Dawn of the Upper Clarity, a deity of the Upper Clarity realm, and the Celestial Worthy of Numinous Treasure. The Great Lord wrote the preface to the scripture, which is why it begins, “The Dao says.” The Mysterious Master explains: Whenever a scripture begins with “The Dao says,” it means that the Great Lord of the Jade Dawn personally wrote its preface; these words are not the beginning of the second chapter.

Long ago, within the Heaven of Primal Azure, a name for a celestial realm—

The Heaven of Primal Azure is the Heaven of Primal Azure, ruled by King Longtengsheng.

Amid the Emerald Firmament’s empty celestial music, he came to the Great Land of Fuli, a land in the heavens—

“Fuli” is the private name of the Jade-Radiance Heavenly Emperor, a name the deity does not disclose publicly.

There he received the Supreme Grade Dao of Limitless Salvation, first transmitted by the Celestial Worthy of Primordial Beginning.

The Great Lord of the Jade Dawn is the patriarch of the Numinous Treasure tradition, a disciple of the Celestial Worthy of Primordial Beginning, and the teacher of the Taiwei Heavenly Emperor. He received the Supreme Grade Great Dao of Numinous Treasure for saving beings.

Chapter on the Opening of the Cosmic Cycle

The Celestial Worthy of Primordial Beginning

The commentary explains that the Celestial Worthy of Primordial Beginning is an emanated title of the Void Sovereign. When true nature manifests as an emanated body, this is called “realization through cultivation”; the wondrous thought within the hidden, profound source is inherent in one’s own nature. The Scripture of the Cavernous Spirit says: “The wondrous image has no form in its original state, yet through resonance it can manifest a form; the Qi of true essence transforms and becomes an appearance.”

When the Celestial Worthy of Primordial Beginning was about to expound this scripture, he circled around ten times to summon the gods of the ten directions.

The Celestial Worthy of Primordial Beginning, the supreme deity of Daoism, is the master of Daoist teachings and methods. In this time of cosmic upheaval, he unfolded the scriptures and charts, established teachings and methods, expounded the scriptures, and transmitted the classics. First he summoned the true gods of the ten directions of heaven, then ascended the ritual seat. The text says: “The Celestial Worthy of Primordial Beginning is the original deity who takes form from the primordial spirit and presides over his own being.”

Chapter on True Response

One should now proceed to the ritual seat. “The zi-to-wu inscription, traced with a stroke” is a talismanic formula indicating the sequence of ritual practice.

The ritual seat is the seat of emptiness and mystery; this means beginning to ascend and take one’s place upon it.

“Divine Great Beings of Heavenly Truth” is a title found in the Shangqing scriptures. It refers to the Most Perfect Ones of the Upper Origin, the perfected beings of the nine grades. The imperial commentary says these are perfected beings beyond the Three Realms, who need no further practice or realization and have no ranks or stages of achievement.

“Supreme Sages and Exalted Worthies” is a title found in the Yuqing scriptures. It refers to the sages of the Middle Origin, the holy ones of the nine grades. The imperial commentary says these are supreme sages who have undergone practice and realization and possess ranks and stages of achievement.

“Perfected Ones of Wondrous Practice” is a title found in the Taiqing scriptures. It refers to the immortals and perfected beings of the Lower Origin, the perfected ones of the nine grades. The imperial commentary says these perfected beings were transformed by Primordial Beginning, all dwell in the realm of Yuqing, and have already transcended the Three Realms. If we compare them to the human body, these three classes of heavenly perfected beings correspond to the Eight Radiances of divine Qi in the upper part of the body.

Countless hosts of spirits arrive riding through the air, flying among the clouds and crimson heavens. They ride green carriages with jade wheels; feathered canopies hang overhead, shading them, while subtle jade radiance flows over their bodies. The “hai inscription” is a talismanic formula used in ritual practice.

“Flowing Essence and Jade Radiance” refers to the rounded image of nine colors, also called the Qi of the sun and moon, a numinous treasure of the heavens. The scripture says that it can be gathered, refined, and consumed, thereby enabling one to become perfected.

Five-colored clouds surge thickly, and the talismanic formula shines across the open sky. This passage belongs to the “Chapter on Fixing the Ultimate,” which discusses the method of stabilizing contemplation and depicts the realm of the Great Cavern.

After seven days and seven nights, the sun, moon, and stars of the heavens, along with celestial instruments such as the Jade Pivot and Jade Balance, all cease their movements at once.

The Profound Master said, “Since it was said earlier that the sun and moon had stopped moving, why is there also a reckoning of seven days and seven nights? This is brought about by the wondrous powers of the Celestial Worthy, a Daoist high deity, and the responsive workings of creation. This subtle, sacred manifestation is the result of the Celestial Worthy’s outward transformation: the sun and moon do not move, the stars do not turn, and the Xuanji and Yuheng—the ancient instruments for observing the heavens, also used to refer to the pivots of celestial motion—come momentarily to a halt. Day and night no longer appear. Inwardly, however, the power that governs motion has never ceased. Thus, the seven days and seven nights spoken of by Yuchen, a Daoist high deity, are not the same as seven days and seven nights in the human world.

“In inner cultivation, when a person’s spirit-light is clear and bright in deep stillness, it is as though they see the Jade Clarity realm, the highest heaven in Daoism. This is the work of seven days and seven nights. The stopping of the sun and moon’s wheels refers to the eyes no longer blinking. This does not mean closing the eyes, turning one’s gaze inward, or staring intently. Rather, during the prolonged contemplation of seven days and seven nights, the blinking of the eyes comes to a stop, allowing the three pulse regions—the divisions of the body’s pulses—to become bright and clear, with both inner and outer aspects plainly revealed.

“Each day, the body’s Qi and blood circulate through its joints and meridians. Yin and Yang, nutritive and defensive Qi—the body’s vital energies that sustain life—are all linked to the pulses of the three regions. Breathing is the body’s own Xuanji and Yuheng: the four arrivals, the four changes in pulse quality, are called the Xuanji, and the three regions are called the Yuheng. When the Xuanji does not move, it is as if the sun and moon stand still and the stars cease turning. When the four arrivals do not come, the three regions also fall still, and Qi and blood cease to circulate throughout the body.”

The Imperial Commentary says, “This means entering peacefully into an exceptionally deep state of stillness, in which the mind and spirit unite with the breath.”

The four stars are called the Xuanji; the three stars are called the Yuheng.

One inhalation and one exhalation together comprise four arrivals, totaling six cun. There are two arrivals in an inhalation and two in an exhalation, each measuring three cun. Each arrival is fifteen fen. Heaven and Earth correspond to fifteen in both their vertical and horizontal dimensions; therefore, the Supreme God bestowed the Yellow River Chart, the legendary ancient diagram of celestial patterns, upon the Yellow Emperor.

The Elixir Instructions on the Inner Image of the Numinous Treasure says, “The Qi of the human body moves back and forth in fifteen divisions. Heaven and Earth correspond to fifteen in both their vertical and horizontal dimensions; therefore, the Supreme God bestowed the Yellow River Chart upon the Yellow Emperor.”

The Essentials of the Inner Image and Elixir of the Numinous Treasure says: The movement of a person’s Qi within the body is breathing. One inhalation and one exhalation are called a single breath. Within each breath, Yin-Yang become distinct: when exhaling, the flow of Qi expands and brightens, belonging to Yang, like daytime; when inhaling, it gathers and darkens, belonging to Yin, like nighttime. The exhalations of the seven apertures—the two eyes, two ears, two nostrils, and mouth—symbolize seven days; their inhalations symbolize seven nights. During cultivation, the workings of Heaven—the movements of body and mind—do not stir. The spirit settles, the gaze rests, the pulse and breath are steady, and the mind-spirit grows still. Thus it is said that the sun, moon, and stars, as well as the “Jade Balance and Pivot,” an ancient instrument for observing the heavens, seem to have temporarily ceased their movements.

The spirit-wind is silent and still,

and the breath no longer moves in or out.

Clouds gather between the mountains and the sea. Zi text.

There is no longer any mental activity that obscures clarity and stirs deluded thoughts.

No drifting clouds veil the sky;

it is clear and pure, spacious and still.

Darkness disperses in all four directions, leaving brightness and tranquility. Mao text.

The natural changes of warmth, coolness, cold, and heat appear.

The land of a whole kingdom

is like a person’s body.

Mountains, rivers, and trees

are like a person’s limbs, the hundred vessels, hair, pores, the Qi that nourishes and guards the body, and the joints.

The land all around becomes level and even, with no high or low places. It turns entirely into blue-green jade, with no other colors.

Upon entering the state of Dao absorption, body and mind become pure and still. Inside and out, the whole body seems to shine with the light of blue-green jade.

Mountains, rivers, and trees

are like a person’s limbs, the hundred vessels, hair, pores, the Qi that nourishes and guards the body, and the joints.

The land all around becomes level and even, with no high or low places. It turns entirely into blue-green jade, with no other colors.

Upon entering the state of Dao absorption, body and mind become pure and still; the whole body, inside and out, is like blue-green jade, without a trace of dust or defilement.

The Mysterious Master says: Meditate in stillness for seven days, until you no longer perceive day or night. Contemplate the mind without clinging to it, and you will find the mind of true origin. Contemplate the body without clinging to it, and you will recognize the original true form. When both mind and body have dissolved, you naturally enter the formless Dao. This is great stillness: the light of Shen becomes clear and radiant, and you behold the realm of Jade Purity, the Daoist heaven known as the Subtle Tenuity Heaven. This is the attainment that comes from cultivating for seven days and seven nights.

The assembled Perfected Ones stand in attendance beside the seat. Jade Purity text.

When the Celestial Worthy summons with the supreme wondrous method, the Heavenly Perfected and deities of the ten directions respond and gather together. This is like drawing the spirit and Qi back into the Sea of Qi and storing the breath in the Dantian: the divine radiance of the thirty-six thousand divine officials within the body becomes settled and clear, and the practitioner is able to see the realm of Jade Purity. This practice requires seven days and seven nights of sustained effort.

The Perfected Ones stand in attendance beside the seat. This is the “Jade Purity Text,” a talismanic or written inscription associated with Jade Purity.

When the Celestial Worthy summons with the supreme wondrous method, the Heavenly Perfected and deities of the ten directions respond and gather together. This is like drawing the spirit and Qi back into the Sea of Qi and storing the breath in the Dantian; thus all thirty-six thousand divine officials attend at one’s side.

Chapter on Returning to the Origin

The Celestial Worthy of Primordial Beginning sits peacefully in the void, seated upon a five-colored lion. This is marked as the “Wu Text,” a talismanic mark associated with the Wu position.

The Dark Master says: The Celestial Worthy sits in the void, symbolizing one’s original spirit dwelling in the Jade Purity Palace. “Dark sitting” refers to the realm that the Dharma Body rides upon. The lion symbolizes the awesome spiritual power of the Celestial Worthy of Primordial Beginning. The five kinds of Qi converge upon the Crimson Palace, the palace of the heart; the awesome spiritual power transforms wondrously and coalesces into a lion. The Celestial Worthy rides the lion down into the Dantian: blue on the left, white on the right, red in front, black behind, and yellow in the center. Thus the image of a five-colored lion appears, embodying the Five Phases.

After the scripture is proclaimed once, the great sages of the heavens all praise it together. At that moment, the men and women of an entire country, who had all suffered from deafness, regain their hearing.

“Heaven One gives birth to Water” means that the number Heaven One gives rise to Water; the Qi of the Kan trigram is born from Qian Metal.

After the scripture is proclaimed once, the great sages of the heavens all praise it together. This means that all the spirits feel at ease at the same moment. “The men and women of an entire country” refers to the Yin and Yang Qi within the Dharma Body. “Deafness” is associated with the Kan trigram, which corresponds to the ears. The Dark Master says that, from the standpoint of the utmost Dao, “mistaking the sound” means failing to understand the truth beyond sound; this is genuine deafness. One who cannot hear the principle of the soundless is like a deaf person, even if their ears are keen.

The Imperial Commentary says: What is deafness? It is that the ears lack the virtue of listening well to the Dao. After hearing the Celestial Worthy expound the teaching, the Heavenly Ears open and become discerning; the Dharma Sound spreads and flows without obstruction. Explanations in other passages should be understood in the same way.

After the scripture is proclaimed twice, the blind regain their sight.

The Earth number two generates Fire. The primal Qi of Li Fire is nurtured within Xun Wood. Li corresponds to the eyes, and the eyes in turn correspond to the heart. When the heart is confused by external things, it grows dim, like that of a blind person. When one follows the Dao, the heart opens and the mind becomes clear; external things can no longer obscure the spirit.

Recite this scripture three times, and those unable to speak will be able to speak.

The Heaven number three generates Wood. The primal Qi of Zhen Wood is nurtured within Gen Water. Gen symbolizes a mountain: when the mountain rises high and its soil runs deep, springs well up from within it.

Recite this scripture four times, and those who limp or suffer from chronic illness will be able to rise and walk. “Rise and walk” means to stand and walk; standing upright is precisely the nature of Wood.

The Earth number four generates Metal. The primal Qi of Dui Metal is nurtured within Kun Earth. The Earth number four generates Wood, and the primal Qi of Zhen Wood is nurtured within Gen Water. Gen symbolizes a mountain: when the mountain rises high and its soil runs deep, springs well up from within it.

Recite this scripture four times, and those who limp or suffer from chronic illness will be able to rise and walk. “Rise and walk” means to stand and walk; standing upright is precisely the nature of Wood.

Recite this scripture five times, and those who have been ill for a long time and are difficult to cure will recover fully.

The Heaven number five generates Earth. Earth Qi resides in Wu and is nurtured within Li Fire.

Recite this scripture six times, and white hair will turn black and lost teeth will grow back.

The Heaven number one generates Water, brought to completion by the Earth number six.

Recite this scripture seven times, and the old will regain their strength, while the young will become vigorous.

The Earth number two generates Fire, brought to completion by the Heaven number seven.

Recite this scripture eight times, and women will conceive and birds and beasts will become pregnant. Whether already born or not yet born, all will grow and come to fulfillment.

The Heaven number three generates Wood, brought to completion by the Earth number eight. Wood returns to the eastern position of Zhen and becomes cinnabar sand. This results from Gen and Zhen joining, with Wood being generated in Water. “Sand” here is a term from alchemy: Mercury responds to the Qi of Lead, condenses, and takes form.

Recite this scripture nine times, and things buried underground will come to light; gold and jade will also appear.

The Earth number four generates Metal, brought to completion by the Heaven number nine. Metal returns to the western position of Dui; when Kun and Dui join, Metal is generated in Earth. This describes Mercury returning to the earthen crucible, joining with the Qi of Lead, and condensing into a precious substance.

Recite this scripture nine times, and things buried underground will come to light; gold and jade will also appear.

On the tenth recitation of the scripture, blood and flesh grew again on the dry bones. They came back to life and became living people. At that time, men and women throughout the land believed with sincere devotion. All received protection and salvation and were granted long life.

The way in which the Five Phases (Wu Xing) come into being follows this pattern: the heavenly number five is the number of generation, and the earthly number ten is the number of completion. Heaven generates Earth with five; Earth brings Earth to form with ten.

The Mysterious Master said: “The Celestial Worthy’s ten recitations of the scripture reflect the pattern by which the Five Phases are generated and completed. First come the numbers of generation, then the numbers of completion. Through ten cycles, spiritual energy circulates and returns to its source. Understanding this principle brings long life; cultivating in accordance with it brings about the ten auspicious merits described in the scripture.”

Chapter on Profound Mystery

The scripture says: “At this time, the Celestial Worthy of Primordial Beginning…”

This chapter again recounts how the Celestial Worthy traveled through the various regions, expounding the scripture and summoning the gods of the ten directions. It further explains the directions and sequence of those regions.

At the first recitation, corresponding to the Zhen trigram, boundless numbers of the perfectly true gods of the east came from the sky to the World of Welcoming Goodness in the village of Tai’an Hall.

At the second recitation, corresponding to the Li trigram, boundless numbers of the perfectly true gods of the south came from the sky to the World of Abandoning Worthies in the territory of Wanmeng City. “Wanmeng” is also written in one variant as “Wanli.”

At the third recitation, corresponding to the Dui trigram, boundless numbers of the perfectly true divine beings of the west came from the sky to the World of Universal Conduct in the Continent of Blessings Hall.

At the fourth recitation, corresponding to the Kan trigram, boundless numbers of the perfectly true divine beings of the north came from the sky to the Pure World in Yudanye.

At the fifth recitation, corresponding to the Gen trigram, boundless numbers of the perfectly true divine beings of the northeast came from the sky to the World of Long Peace in the village of Gathering Blessings.

At the sixth recitation, corresponding to the Xun trigram, boundless numbers of the perfectly true divine beings of the southeast came from the sky to the World of Employing Worthies in the Field of Primordial Blessings.

At the seventh recitation, corresponding to the Kun trigram, boundless numbers of the perfectly true divine beings of the southwest came from the sky.

The gods of Renjingxiang in Yanfu, countless and innumerable, came soaring through the air.

The World of Yuanfutian Yongxian (a directional and world name).

When the scripture had been recited for the seventh time, corresponding to the Kun position (southwest), the supreme perfected great gods of limitless rank and number, along with countless other gods, came soaring from the southwest.

The World of Renjing in Yanfu (a directional and world name).

When the scripture had been recited for the eighth time, corresponding to the Qian position (northwest), the supreme perfected great gods of limitless rank and number, along with countless other gods, came soaring from the northwest.

The World of Fude Yeyanxian (a directional and world name).

When the scripture had been recited for the ninth time, corresponding to the direction between Xu and Hai, the supreme perfected great gods of limitless rank and number, along with countless other gods, came soaring from above.

The palaces of the various heavens (the palaces of the divine realms in the heavens).

When the scripture had been recited for the tenth time, corresponding to the direction between Chen and Si, the supreme perfected great gods of limitless rank and number, along with countless other gods, came soaring from below.

The Nine Ramparts of Dongyuan; the four tones of Zhengxing Youfan; the Thirty-Six Palaces; the offices of the earthly officials; and the palaces of Beifeng (the divine offices of the northern underworld).

Once the scripture had been recited ten times, the heavenly perfected great gods of the limitless realms in all ten directions arrived together. The men and women of the entire kingdom turned their hearts toward them in reverence and came to pay homage. They gathered as densely as fine rain and heavy mist, in numbers without end, crowding half the kingdom. The ground tilted and sank under their weight, and they could not be held back. Then the Celestial Worthy of Primordial Beginning suspended a precious pearl and held the Jade Clarity text in both hands. The pearl was as large as a millet grain, suspended in the dark and mysterious void, five zhang above the ground.

The “Mysterious Master” said: The Celestial Worthy carried out a wondrous and far-reaching teaching, suspending a precious pearl in the dark and mysterious void, yet no one could determine where it was attached. Millet is the grain that represents fragrance. The pearl’s height of five zhang symbolizes keeping away from the five desires, five sense objects, five aggregates, five colors, five fragrances, and five sounds. It rises beyond the evil age of the Five Turbidities and is not constrained by the numbers of the Five Phases; thus it can enter the dark and wondrous realm.

Xue Youqi’s commentary says, “‘Precious Pearl’ is a metaphor for the Dao, with the same meaning as ‘Mysterious Pearl.’ Millet is an important grain among the Five Grains and a food that sustains life. The scripture uses it to symbolize how receiving this scripture is like obtaining the provisions needed to sustain life. Once the five turbid energies have dispersed, all manner of disturbances come to an end. No longer subject to the Five Phases overcoming one another, one can remain free of conflict forever, naturally attain long life and a clear vision, and realize the Dao.”

The Celestial Worthy of Primordial Beginning led the great divine beings who embody heavenly truth, the highest sages and exalted beings, the perfected adepts of wondrous practice, and countless supremely true divine beings from the ten directions into the Precious Pearl. The people of heaven looked up and saw them entering one after another through the pearl’s opening. Once inside, they could no longer tell where they had gone.

The highest sages who embody heavenly truth and the supremely true adepts of wondrous practice have Qi that accords with the subtlety of the Dao, and forms that accord with its reality. They can therefore ascend with the Celestial Worthy and enter the empty, mysterious Millet Pearl. The people of heaven have not yet brought their forms into accord with truth; they can only look up and cannot enter with them. Even lesser immortals possess the wondrous ability for “a mustard seed to contain Mount Sumeru”—for something tiny to hold an immense world—and reach the realm of “heaven and earth within a suspended gourd.” How much more so can the great sage Celestial Worthy expound the Great Dao and manifest its wondrous transformations?

From the perspective of the Supreme Dao, “a kingdom” can be compared to a person’s body. “Caving in” means that the body of the Dao is tilted and incomplete, not yet fused into a whole, and thus cannot be called profoundly mysterious. Here, “the people of heaven” refers to the myriad spirits within the body; the great divine beings who embody heavenly truth, the highest sages and exalted beings, and the perfected adepts of wondrous practice refer to the spirits of the Three Origins. The Celestial Worthy refers to one’s own original spirit, the ruler of the entire body. In the wondrous method of cultivating the inner landscape, this passage explains the essential instructions for the transformation of the immortal embryo within the Jade Clarity Precious Pearl.

After the people of the kingdom had dispersed, the earth became level and firm again, no longer tilted or caved in. The Celestial Worthy of Primordial Beginning then completed his exposition of this scripture within the Precious Pearl. All the perfected beings jointly witnessed and transmitted it, and passed it on to me.

The Celestial Worthy of Primordial Beginning expounded the teachings of the scripture within a precious orb, and all the holy ones entered it. At that time, only the Dao Lord was delivered. The Dao Lord received this scripture, which is why the text says, “It was bestowed upon me.” Here, “me” is the Dao Lord referring to himself.

The joy and celebration at that time were beyond words. When the ritual was largely complete, the heavens each returned to their proper places. In an instant, all around grew quiet, and no sound remained. The heavenly beings were fortunate to encounter these teachings and were all delivered; they lived out their allotted lifespans unharmed. Throughout the whole country, people turned toward and revered the Dao and its teachings, and all held good intentions: refraining from killing and harming others could dispel the sins of bodily action; refraining from envy could dispel the sins of the mind; refraining from sexual misconduct and theft could dispel the sins of bodily action; refraining from greed and covetousness could dispel the sins of the mind; refraining from hatred and… Their speech was not frivolous, and they spoke no harmful words; this, too, could dispel the sins of the mind. These twelve great precepts should be received and observed first by all who practice and recite this scripture.

The people were united in compassion. Even those of different peoples could become as close as one family. The country was stable, the people prosperous, and all gladly enjoyed peace.

Chapter on Expounding the Brahma

When the scripture first began to spread its teachings, everyone in the country followed the Dao. All who had already formed a heart of utmost sincerity, and who revered and honored this scripture, could be delivered from the world. The phrase “at this point, both hands form the Jade Clarity seal-script” means that when reciting to this passage, one forms the Jade Clarity ritual seal with both hands.

Chapter on Revealing the Secrets

The Dao says: The words used by the Celestial Worthy of Primordial Beginning when expounding the scripture are all names of the heavenly emperors, secret sounds and rhythms, as well as the hidden names of demon kings and the concealed names of the hundred spirits. They are not words used in everyday worldly speech.

Chapter on the Highest Saints

The highest saints have attained completion. They are deeply attuned to the Dao’s profound mysteries and have perfected their merit and virtue. The perfected ones understand the arcane principles and fathom the hidden subtleties, and can fully comprehend the scripture. Reciting it ten times counts as one cycle.

Every ten recitations make one cycle; one hundred recitations make ten cycles. Recitation of the scripture should be counted in units of ten cycles.

The heavens sing together in the distance, and the myriad Heavenly Emperors bow in reverence. Rivers and seas grow still, while mountains disappear into clouds and mist.

Breathing seems to cease, and the sun and moon appear to hold their light and shadows motionless. The eyes do not move; the pivot of the Northern Dipper seems to stop turning, and the pulse seems to fall still. This, too, is a method of great stillness—a state of cultivation in which body and mind are profoundly at peace.

The demons are subdued, and ghosts, monsters, and spirits lose their vital energy and radiance. This is the account given in the Shangqing Texts.

The Mysterious Master says: Within and beyond the six caverns of Fengdu, the Daoist realm of the underworld, are twelve palaces. The demon kings who dwell in them belong to the demonic spirits and are also called “the assembled demons.” They can damage a person’s innate goodness, tempt people into wrongdoing, and disturb those who cultivate the Dao. Wild animals and beings formed from the essences of the Five Phases may also transform into ghosts and demons. Their forms differ, but their consciousness resembles that of humans. There are also demons from heterodox paths, as well as spirits and ku-shuang—beings of the ghost and spirit realms—that may take on the appearance of Heavenly Worthies, immortals, or perfected beings to deceive the good-hearted and Daoist practitioners. One must distinguish and examine such manifestations carefully, so as not to be deceived and fall into these delusions and heresies.

Make a corpse live again, and turn white bones into a human being.

The Mysterious Master says: If a perfected being can understand the Mysterious Principle, investigate what is hidden and subtle, master the secret names and taboos of the Great Cavern scripture, and attain the merits of ten grades of spiritual response, then that being has reached the rank of a perfected being.

Chapter on the Highest Learning

A practitioner of the highest learning has a will more steadfast than metal or stone and conduct more resolute than water or fire. Heaven and Earth cannot surpass this person, and ghosts and spirits cannot lead them astray. They can do what ordinary people cannot, regarding what exists as nothing. This is the state of those below the Taiji who have been granted an immortal’s name.

After the scripture has been recited ten times, the Five Emperors come to protect the practitioner, the Three Realms—Heaven, Earth, and Water—pay homage, demonic spirits lose their sight, and ghostly beings lose their vital energy. This is the account given in the Shangqing Texts. The scripture also says that this method can rescue someone on the verge of death and restore life to someone whose breath has stopped.

The Mysterious Master says: The phrase “regarding what exists as nothing” refers to the state of those below the Taiji who have been granted an immortal’s name.

After the scripture has been recited ten times, the Five Emperors come to protect the practitioner, the Three Realms pay homage, demonic spirits lose their sight, and ghostly beings lose their vital energy. This is the account given in the Shangqing Texts. Perfected beings and students who recite this scripture can attain merits of the sixth grade.

This is because the students’ impure Qi has not yet been cleared away, and their bodies have not yet penetrated the truth completely. When they summon and command the sacred writings of the Jade Purity Heaven, their power is not yet sufficient to direct the celestial officials.

“Celestial governance” refers to the Sun, Moon, and the five planets—Venus, Jupiter, Mercury, Mars, and Saturn—as well as the movements of the heavenly bodies and celestial phenomena collectively known as the “Seven Governors.” Those who possess the corresponding virtue can subdue and command the earth spirits, the gods of the land, and bind demonic spirits. This is what the Jade Clarity Writ says. Yet they can only spare the dead the suffering of death; they cannot restore them to life.

If practitioners have not yet refined their bones and bodies into true forms, and polluted Qi remains within them, they cannot awe or subdue the celestial phenomena. They can attain only the merit of the third grade, the level within reach of the highest adepts.

Chapter on Exhorting the Dao

Anyone who recites this chapter carelessly will bring calamity upon their body.

Reciting the scripture without first fasting, bathing, and performing the incense offering—that is, burning incense in reverence—will also bring guilt and misfortune.

Making offerings to this scripture and reverently bowing to it can bring prosperity to the household and flourishing to successive generations, align one with good karmic affinities, ward off every kind of calamity, and secure divine protection for the household. This is what the Jade Clarity Writ says. Making offerings and paying reverence to this scripture can bring the good fruit of the fifth grade.

Chapter on Praising the Mystery

This scripture is supremely honored and wondrously profound, unique in the Jade Capital, and able to save beings far and wide. It is the root of the myriad Dao paths. Its methods are vast, and its benevolence and virtue cannot be counted. Making offerings and paying reverence to this scripture can bring the good fruit of the fifth grade.

Chapter on Cultivation and Recitation

The Daoist scriptures say: Whenever someone recites this scripture ten times, all the gods of the heavens descend together. Countless ancestors and the departed souls in the underworld are immediately delivered and ascend to the Vermilion Palace, a celestial palace. According to the grading system, this process takes nine years.

The merit grades of the Three Origins’ precepts and of delivering people through the Vermilion Mound are divided into five ranks. Nine years corresponds to a middle level of good fortune; great good fortune takes three years, while lesser good fortune takes twenty-four years.

After the departed souls receive instruction, they are reborn as people of distinction. If they also delight in studying this scripture and complete their merit, they can all become immortals, ascend to the Golden Palace in heaven, and feast and wander in the Jade Capital.

The Dark Master says: Even those who receive this scripture from a teacher but do not devote themselves to cultivation can, by reciting it ten times, connect with its subtle and wondrous effects. This refers to the merit and reward gained through one’s own recitation and practice: one can deliver the suffering souls of ancestors across the generations, enabling them to ascend to the Vermilion Office, the celestial bureau concerned with the salvation of the dead. There, according to the ranks of the Vermilion Mound, the Daoist realm where the dead are delivered, they undergo transformation for nine years and are reborn in the next life as people of noble standing. If a person’s spiritual nature was perceptive in a former life and they have not lost their original nature, and if they study this scripture diligently, then when their own merit is complete, they can ascend to the Upper Clarity Heaven, the Daoist celestial realm, and feast and roam in the Jade Capital of the Great Luo, the palace precincts of the highest heaven. This is the level attained by ordinary people who recite the scripture ten times.

Chapter on Higher Learners

Those who are higher learners in the Dao, people with a strong foundation in cultivation, put the teachings into practice as soon as they hear them, and devote themselves to study as soon as they encounter a method. They remain diligent from beginning to end and practice without interruption through both winter and summer. Such people are already recorded in the registers of the Nine Palaces of Great Clarity, the celestial offices of the Daoist heavens.

Cultivating and reciting this scripture means cultivating the Dao inwardly and reciting the scripture outwardly.

Such people can all attain deliverance at once and ascend to the Southern Palace, a celestial office in the Daoist heavens.

The Dark Master says: Higher learners cultivate the Dao and recite the scripture, yet cannot deliver their ancestors across the generations. Only they themselves receive deliverance. This is the level corresponding to the highest practitioners.

Ordinary People Receiving and Reciting the Scripture

“Ordinary people” here means common people, not practitioners who have risen above the ordinary.

If ordinary people receive, uphold, and recite this scripture, they can prolong their lives and ultimately cultivate the Dao of corpse liberation, a Daoist practice in which the physical body is transformed and the spirit departs from it. At that time, the soul-spirit temporarily leaves the body, passes beyond the hells, then restores its form and roams through the vast spaces of the heavens.

Receiving the scripture from a teacher and reciting it brings only the rewards of longevity and corpse liberation. This is the level of ordinary people. From genuine practitioners to ordinary people, there are five levels in all, each with a different rank.

Chapter on Expounding the Subtle

The principles of this scripture are subtle and wondrous, and it can deliver all beings without limit. All beings in the heavens and in the human world can thereby receive blessings and auspiciousness. Its boundless blessings benefit both the living and the dead.

Chapter on the Covenants of Transmission

This scripture is a treasure cherished by Heaven and must not be transmitted casually to ordinary people. Practitioners must bring gold, silver, and other valuables to show their sincerity, and swear an oath before Heaven before they may receive the scripture. If they disclose it carelessly or transmit it without reverence, calamity will befall nine generations of their ancestors.

Classics treasured in the celestial realm are not transmitted to worldly people. Those who are truly devoted to the Dao must prepare gold, silk, and other valuables, then make a sincere oath before Heaven before they may receive the transmission. If they carelessly disclose the teachings or treat the scriptures and rites with disrespect, calamity will befall nine generations of their ancestors, and they themselves will be made to serve the ghost officials for a long time.

If one previously recited the text carelessly, the calamity fell upon oneself; if one later disclosed it carelessly, the calamity would befall nine generations of one’s ancestors. The Dark Master, a teacher who transmits the wondrous Daoist methods, said: Carelessly treating or neglecting the mysterious precepts; recklessly disclosing them to unsuitable people; secretly transmitting them before the prescribed period; or, even after waiting the required time, transmitting them without first observing a purification fast—all these are faults judged under the middle-level precepts. The same applies to disclosing secret prohibitions after taking the oath and receiving the teachings, thereby causing people to scorn them and disbelieve the mysterious texts. “Calamity will befall nine generations, and one will serve the ghost officials for a long time” means being ordered about by officials of the underworld who command the ghosts. Sweeping the forests of the Five Sacred Peaks, serving in Fengdu—the underworld in Daoist belief—and governing mountains and rivers are all duties assigned by ghost officials. Commanding thunder and lightning is a duty of the Celestial Officials; carrying sand and stones is a duty of the Earth Officials; working in the water and drawing up water from the deep sea are duties of the Water Officials. These are all forms of labor under the Three Officials: the Celestial, Earth, and Water Officials.

Chapter on the Mysterious Arrangement

The Five Emperors who attend to the scriptures and rites, together with the Jade Youths and Jade Maidens, number twenty-four.

Red apricot belongs to the Zhen position, which is the east; dark black belongs to the Kan position, which is the north; “grinding truth” belongs to the Dui position, which is the west; and “sock wax” belongs to the Li position, which is the south. In practice, form the hand seal with the fingers as prescribed in the text, and exhale the Qi of the five directions.

These divine writings can protect the body of the person who receives the scriptures. Form the hand seal as prescribed in the text.

In the east are the nine Qi of Azure Numinous Qi-Opening Youths and Azure Numinous Jade Maidens; in the south, the three Qi of Cinnabar Numinous Qi-Opening Youths and Cinnabar Numinous Jade Maidens; in the west, the seven Qi of Bright Numinous Qi-Opening Youths and Bright Numinous Jade Maidens; in the north, the five Qi of Dark Numinous Qi-Opening Youths and Dark Numinous Jade Maidens; and in the center, the one Qi of Yellow Numinous Qi-Opening Youths and Yellow Numinous Jade Maidens. Each direction has twenty-four of them. The Five Elder Emperors of the five directions each dispatch Jade Youths and Jade Maidens, two hundred and forty in all, to attend to and protect the practitioner.

The Dark Master said: These are all spirits of the Five Phases, the four seasons, the Nine Palaces, and the twenty-four solar terms. They also all exist within the human body.

Chapter on the Three Origins

The Dao says: In the first month, one should observe a purification fast for an extended period,

Purification means that the body is undisturbed by worldly affairs and the mind and spirit do not wander outward. Body and mind, within and without, are made still, clear, and empty; the practitioner concentrates on guarding the One and maintains this practice until the end of the month. This is why it is called “long-term purification.”

When reciting this scripture, reading it in a low voice is called “recitation”; raising the voice and chanting with rising and falling tones is called “intoning.”

Chanting this scripture for the souls of the dead from previous lives can free them from forced labor in the underworld and raise them to the Southern Palace, a celestial palace in Daoist belief.

The Mysterious Master said: In the first month, the Celestial Official of the Upper Origin meets with the Earth Official and Water Official at the Purple Tenuity Palace of the Upper Origin to assess people’s merit and virtue. The first month is therefore called the “month of the assembly for recording names, advancement, and reward.” It is suitable for delivering the souls of deceased ancestors and freeing them from the “Three Paths of Toil,” the three kinds of forced labor in the underworld.

By maintaining long-term purification and chanting this scripture in the seventh month, practitioners can become immortals, with their names entered in the registers of the various heavens. Their living names are recorded in the Yellow Register, the celestial golden register of merit, while their entries in the death register are erased from the White Tablets, the register of the dead. In this way, they escape death and attain life.

In the seventh month, the Earth Official of the Middle Origin meets with the Celestial Official and Water Official at the Sunlit Terrace Palace of the Middle Origin to assess merit and transgressions. The seventh month is therefore called the “month of the assembly celebrating life.” It is suitable for praying for one’s own deliverance, so that one’s name may be entered in the registers of the various heavens and one may advance to the Dao and become immortal.

Maintaining long-term purification and chanting this scripture in the tenth month is a way to pray for kings, emperors, and rulers and their ministers, as well as fathers and sons: that the state may be at peace, its fortunes endure, and its generations continue; and that rulers may bring stability to the lands they govern, while the people praise the peace.

The tenth lunar month is when the Water Official of the Lower Origin, a deity who governs the watery realm and examines the merits and faults of the living, joins the Officials of Heaven and Earth, along with the perfected sages, immortal spirits, star officials, palace bureaus, and rulers of ghosts and spirits throughout Heaven, Earth, and the waters, to conduct a universal review of the good and evil deeds of all beings. The review takes place at the Water Source’s Clear and Cool Palace, at the end of the Eastern Pole, by the Tail Gate—the legendary outlet through which the waters drain. This month is called the “Month of the Great Assembly for Universal Review and the Establishment of Life.” It is suitable for praying for peace in the state and for a long-lasting national destiny under the emperor, and for ritually pacifying places struck by calamity in accordance with established rites. In this way, the people may be said to enjoy peace and order.

Another account says that the first lunar month belongs to Yin, which corresponds to the path of ghosts. For this reason, the dead are rescued and delivered in the first month.

The Mnemonic Formula for Preserving Thought, which explains visualization and methods of cultivation, says: Water begins to arise at the Yin hour, and Fire reaches its stage of birth at the Yin hour. Water and Fire aid one another, making it possible to refine and deliver departed souls. The dead are refined anew and their physical forms transformed; this is called “Refining the Form with Jade Eyes” and “Washing Away the Form with Yellow Blossoms.”

The seventh lunar month belongs to Shen, the Gate of Humanity. It is therefore a time to seek deliverance for oneself.

The Mnemonic Formula for Preserving Thought says: Fire reaches its completed number, while Water and Earth reach their stage of birth at the Shen hour. Shen is the number of completion, and so deliverance can be attained.

The tenth lunar month belongs to Hai, the Gate of Heaven. One may therefore, above, ritually secure the emperor’s national destiny and, below, protect the ministers and bring peace to the people.

The Mnemonic Formula for Preserving Thought says: Earth reaches its completed number, while Wood reaches its stage of birth at the Hai hour. Wood is the ancestral Qi, the primal vital energy from which all things arise, and is therefore linked to the transmission from father to son. Earth reaches its completed number, and is therefore linked to the emperor and the ruler of the state.

Reciting this scripture on the days of the Eight Seasonal Nodes can lead to the attainment of the perfected status of the Nine Palaces.

One is the Kan talismanic pattern, two the Kun pattern, three the Zhen pattern, four the Xun pattern, five the Central pattern, six the Qian pattern, seven the Dui pattern, eight the Gen pattern, and nine the Li pattern. Finally, make the hand gesture for the Central position. This refers to using in sequence the talismanic patterns and finger gestures associated with the Eight Trigrams and the Nine Palaces.

The Eight Nodes are the eight seasonal markers: the four beginnings, the two solstices, and the two equinoxes. The Celestial Perfected Ones of the eight directions gather at the Palace of Eight Radiances in the Upper Origin (a celestial palace) to examine people’s sins and blessings, merits and faults. By fasting on these days and reciting the scripture while facing the corresponding direction, one can dispel disasters throughout the Nine Provinces, bringing floods, fires, warfare, droughts, and epidemics to an end. During recitation, one should face the direction associated with the season, determining it according to the sequence of the palaces: the winter solstice corresponds to the Kan Palace, the Beginning of Spring to the Gen Palace, the spring equinox to the Zhen Palace, the Beginning of Summer to the Xun Palace, the summer solstice to the Li Palace, the Beginning of Autumn to the Kun Palace, the autumn equinox to the Dui Palace, and the Beginning of Winter to the Qian Palace.

The eight palaces revolve in sequence, corresponding to the Eight Nodes; the central palace represents oneself. A person occupies the central palace and holds to the central fifth position, hence the name “Perfected Ones of the Nine Palaces.” This arrangement of directions is described as: “Nine above, one below; three on the left, seven on the right; two and four as the shoulders, six and eight as the feet, and five as my belly.” Nine is above and one below; three is on the left and seven on the right; two and four are like the shoulders, six and eight like the feet, and five lies at the belly. This is the Way of the Nine Origins and Open Radiance of Shangqing, a method of visualizing the Nine Palaces in Shangqing Daoist practice.

Reciting this scripture on one’s natal day, the day corresponding to one’s birth, can make the soul and spirits clear and upright, bring them into accord with the Writings of Jade Clarity (scriptures of the Jade Clarity realm), and allow the myriad Qi to endure forever. It frees one from distress and makes the body manifest radiance. The spirits of the Three Realms guard and protect the practitioner; the Five Emperors welcome them, the myriad spirits come to pay homage, and their name is entered in the celestial registers. When their merit is complete, they may ascend to Shangqing.

On one’s natal day, the hundred spirits gather within the body, and the heavens, too, regard this day as significant. Practicing and reciting the scripture on this day can gather and contain the soul and spirits, protect life and calm the spirit, make the Five Organs clear and upright, and draw the myriad Qi together within the body.

Chapter on Practicing the Way

This chapter should be recited silently, contemplated inwardly, and practiced according to the method.

The scripture says that on days of practicing the Way—that is, days of reciting the scripture—one should bathe in fragrant water. “Five-fragrance water” is made by boiling five aromatic ingredients, such as bai zhi, green costus root, white sandalwood, agarwood, and nard, in water from a stream flowing eastward.

The visualization instructions are as follows: while bathing, bathe the upper body in fragrant vapors and wash the lower body with the water. After burning incense, gently fan its fragrance with the hand so that it enters the nose, and imagine the fragrance entering through the crown of the head.

The visualization formula is as follows: First burn incense and bathe the upper body. Then gently fan the fragrance with your hand toward your nose, imagining it entering the Niwan Palace at the crown of your head, the site of head-centered Neidan cultivation in Daoism. Next drink water and imagine it bathing the lower body. If you practice the complete sun-and-moon bathing method, visualize the sun rising from your left eye and resting in the solar position on your left. It sends out red light that becomes flames flowing downward, joining with the fire of your heart until the flames seem to burn throughout your body. Then let the light return to the sun on your left. Next visualize the moon rising from your right eye and resting in the lunar position on your right. It sends out jade-colored light that becomes rain flowing downward, joining with the water of your kidneys. Imagine bathing your whole body in the sea and washing away the impurities in the Five Viscera. Then let the jade light return to the moon on your right. The light of the sun and moon shines through your entire body. Imagine yourself seated on a cloud throne in empty space, with nothing separating the inside from the outside. Settle your thoughts and devote yourself to fasting and purification.

Fasting means disciplining the mind inwardly and cleansing the body outwardly. Observance means holding fast to one’s aspirations inwardly and restraining one’s conduct outwardly.

The Master of the Mysterious Daoist tradition says that there are four kinds of fasting: fasting of the mind, regular fasting, pure and quiet fasting, and prolonged fasting. The precepts include the Twelve Great Precepts, the Ten Supreme Precepts, and the Nine Perfected Ones’ Wondrous Precepts. Their specific content is recorded in the relevant scriptures and great teachings.

When entering the chamber, face east. The east is regarded as the direction of longevity and as the direction toward which the celestial venerables show reverence. Facing east when entering the chamber to recite scriptures means turning toward this direction. There are two interpretations of the visualization practice called “entering the chamber facing east.” One is to visualize summoning the spirits of the Original Qi from the Ten Directions into oneself; this is called “entering the chamber.” Turning away from death and toward life is called “facing east.” The other interpretation is simply to face east after entering a quiet chamber. The two can be practiced together, bringing inner visualization into accord with outer ritual.

Click the teeth thirty-two times, sending the sound up to the Thirty-Two Heavens. This practice is intended to gather the spirit: clicking the teeth on the left is like striking the “Heavenly Bell” to drive away ghosts and spirits; on the right, it is like striking the “Heavenly Chime” to summon the myriad spirits; and in the middle, between the upper and lower teeth, it is like striking the “Heavenly Drum” to pay homage to the sages and perfected beings. Clicking the teeth is regarded as an act that resonates with Heaven.

Knocking the teeth is used to summon the spirits. The method is as follows: knock the teeth on the left together, a practice called the “Heavenly Bell,” to drive away ghosts and spirits; knock the teeth on the right together, called the “Heavenly Chime,” to summon the assembled spirits; and knock the middle teeth together, called the “Heavenly Drum,” to welcome the sages and perfected beings. The term “knocking the teeth” refers to striking the “Heavenly Drum.” Imagine the sound of the teeth as a drumbeat, vibrating upward through the crown of the head and resounding through the Thirty-Two Heavens—the thirty-two celestial realms described in Daoism.

Pay homage inwardly thirty-two times.

For “inner homage,” there is no need to bend the body or bow the head down to the Nine Palaces of the Mudball (the dwelling places of spirits inside the head). Inner homage is superior to worship performed only with bodily movements: although the body remains still, imagine inwardly that you are bending and prostrating yourself, as if performing the ceremony in person.

With your eyes closed, visualize the Thirty-Two Heavens. Begin with the Great Sovereign Yellow-Tseng Heaven, at the northernmost edge, and proceed in turn to the east, south, and west, with eight heavens in each direction. They all lie between the azure canopy of heaven and clouds of five-colored Qi, with golden towers and jade halls. In each tier of heaven, an Emperor Lord can be clearly seen. Next, visualize the eight eastern heavens appearing where the left ear joins the head, the eight southern heavens before the forehead, the eight western heavens where the right ear joins the head, and the eight northern heavens behind the head. Then, beginning with Yellow-Tseng Heaven, speak the name of each tier of heaven, knocking the teeth once and paying homage inwardly once. Next, visualize the second tier, Jade Perfection Heaven, and continue in sequence around the four directions until Jia-Yi Heaven, paying homage thirty-two times in all.

According to the Great Method, Yellow-Tseng Heaven lies west of the northern Hai position, riding on the Brahma Qi that emerges from the Kui and Bi lunar mansions in the northwest. When reciting the scripture while facing east, the eight eastern heavens appear where the left ear joins the head, because Yellow-Tseng Heaven begins at the northernmost edge.

During the recitation, repeatedly visualize the heavens according to the diagram until you are familiar with it and understand where each heaven is located. When you direct your intention and mobilize the mind, visualize everything clearly, so that you will not hesitate or become confused at the time.

To close the eyes and meditate quietly is to draw the gaze inward. When the gaze turns inward, the spirit can look within; quiet contemplation means keeping the mind and spirit from wandering outward and focusing on visualizing the spirits.

Visualize yourself sitting upright amid clouds of blue, yellow, and white Qi, enveloped all around, within and without, by dense clouds.

Press the tongue against the roof of the mouth, then hold the breath for twelve counts. Visualize three kinds of Qi coursing among the Five Viscera within the central palace of the Three Primordial Forces. Next, visualize white Qi rising from the lower palace, the Dantian, to the middle palace, the Crimson Palace, where it transforms into yellow Qi and the two unite as one. Then visualize the yellow and white Qi of the middle palace rising to the upper palace, the Mudball Palace, where they unite with blue-green Qi. The three Qi surge out from the crown of the head, fill the room, weave around the body, and coil around and illuminate the place where you sit. The surroundings naturally grow dim and profound.

The Dark Master says: Dark Qi is blue-green, Original Qi is yellow, and Primordial Qi is white. These are the Three Qi, all born from the One Qi. Practitioners visualize themselves within the Three Qi in order to learn the method of “preserving the Three and guarding the One.” The “One” is the root of Qi and the constant, unchanging Dao.

The Instructions for Visualization and Preservation say: The Qi of blue-green, yellow, and white are the first Qi generated by the Most High; they are the Dark, Original, and Primordial Qi. When Heaven and Earth first came into being, the Three Qi coalesced. Therefore, those who recite the scriptures should visualize themselves seated within the Three Qi. Blue-green Qi belongs to the East, so it is in front of the practitioner; yellow Qi belongs to the Center, so it is where the practitioner sits; white Qi belongs to the West, so it is behind the practitioner. Why are red and black Qi not mentioned? They are the Qi of Water and Fire. These two Qi were already present before Heaven and Earth came into being, but had not yet taken visible form when Heaven and Earth first arose. Only after the Four Images took shape did the Qi of Water and Fire become manifest as the sun and moon. “Overcast and dim” means that the practitioner is within the yellow Qi, while the blue-green and white Qi encircle and illuminate the outside, so the surroundings naturally take on a vast, shadowy appearance.

Visualize the blue-green Qi in the liver emerging through the eyes. As you exhale, it transforms into a blue-green dragon standing at your left. The eyes are the liver’s external manifestation.

Visualize the white Qi in the lungs emerging through the nose. As you exhale, it transforms into a white tiger standing at your right. The nose is the lungs’ external manifestation.

Next comes the visualization of the Vermilion Bird.

The red Qi in the heart is breathed out through the mouth, transforming into a Vermilion Bird, the divine bird of the south, which is guided to appear before the body. The tongue belongs to the heart palace.

The black Qi in the kidneys is blown out through the ears, transforming into a Dark Warrior, the divine beast of the north, which stands behind the body. The ears are the apertures governed by the kidneys. A tortoise appears on the left, and a snake on the right.

Beneath the spleen, five-colored lions appear; breathing out brings them into view beneath the seat. One method says they emerge from the gallbladder, six in all. Another says there are twelve, arranged along both sides of the body.

White cranes rise from the stomach and appear above the head, accompanied by the exhalation “xi.” There are nine of them, arranged overhead.

The lions appear beneath the spleen; breathing out brings them into view beneath the seat. One method says they emerge from the gallbladder, six in all. Another says there are twelve, arranged along both sides of the body. White cranes rise from the stomach and appear above the head, accompanied by the exhalation “xi.” There are nine of them, arranged overhead. They are arrayed to the left and right, before and behind, and above and below the body.

The instruction says: When the spirits of the four directions and the upper and lower realms are all present, this is called the “Six Ritual Forms.”

The sun and moon on the left and right emerge from the Sun and Moon regions behind the eyebrows. These are the “abode where the Six Ones unite,” the place where the associated divine Qi gathers.

Visualize the sun and moon illuminating the room. The sun appears at the left temple and enters the left eye, purple-red in color, with nine rays. The moon appears at the right Moon region and enters the right eye, yellow-white in color, with ten rays. These are the sun and moon visualized within oneself.

Visualize the sun and moon each nine inches from the face, their radiance illuminating the room. Their rays pour into the nose and mouth, then enter the Jade Pillow Palace at the back of the head. Next, nine-colored circular lights appear behind the neck, shaped like a rainbow, shining in all ten directions.

Visualize all the processes described above clearly: the three Qi before the body, the Four Divine Beings, the lions, the white cranes, the sun and moon, and the circular lights, each appearing distinctly. One method places the sun in front and the moon behind. When reciting a scripture while facing east, the Great Brightness—the sun—rises in the east, while the moon rises in the west. In this visualization, the sun and moon are those in the sky.

When practicing visualization, one should clearly picture the four directional spirits—the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—as well as the lion, the white crane, the sun, and the moon. One method is to place the sun before oneself and the moon behind, and recite scripture facing east. Imagine the sun rising in the east and the moon rising in the west: these are the sun and moon in the heavens.

The Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise are collectively called the Four Spirits. The lion is a terrestrial beast; picture it beneath you, as though you were riding on its back. It belongs to the same class of spirits as the earthly horse. The white crane is a flying creature; picture it above you, as though it were covering you. It is akin to the dragon and belongs to the realm of the immortals. When the spirits of the four directions and of above and below are all present, they are called the “Six Emblems.” When the sun and moon appear in the visualization and their light fills the room, the symbols of water and fire appear as well. With the Five Qi—the movements of the five kinds of Qi—complete, one can connect with the three Qi mentioned earlier.

This is the scene of the birth of Heaven and Earth in the Lingbao tradition.

Chapter on the Secret Incantation

The Master Xuan said: There is a “heart incantation,” in which one visualizes spirits in the heart and silently offers prayers; there is a “subtle incantation,” whose recitation one can hear oneself; and there is a “secret incantation,” recited silently in the heart, with the lips moving slightly but no sound coming out.

A secret incantation means reciting words with the mouth while understanding them in the heart, so that the spirit’s intent penetrates the depths of the unseen, and outsiders cannot understand the sound of the recitation.

General Incantation for Summoning the Immortal Officials

Form the “Jade Clarity Script” hand seal with the left hand and the “Highest Clarity Script” hand seal with the right hand.

Above the highest heavens, the Jade Clarity (Yuqing) is supreme. Within the Great Chief of the Dark Firmament and the Palace of Primordial Mystery, there are the Imperial Lord and the Queen Mother of Numinosity and Emptiness, who dwells in the realm of Numinosity and Emptiness. The scriptures and rites say that all immortal officials in the Lingbao and Dongxuan systems are governed by the Inner Restricted Palace of Numinosity and Emptiness, where the Queen Mother of the Primordial Beginning resides. The palace contains jade writs and golden talismans that administer the prohibitions of the immortal realm. Golden youths and jade maidens examine Jing and Qi, distinguish evil spirits from demons, and command the Chief Scribes.

The scriptures and rites also say that the Chief Scribe is a spirit within the Gate of Life in the human body. He travels between the upper, middle, and lower palaces, conveying reports of people’s merits and transgressions. He reports upward to the Three Heavens, records and submits relevant matters, and transmits instructions to dispel calamities and relieve suffering. At the same time, he guards the Great Dao, restrains ghosts and monsters, patrols the heavens, aids the living and delivers the dead, removes misfortune, subdues anomalies, and ensures that messages reach the Purple Palace, where the immortals dwell. The Ten Heavens send down proclamations and summon the spirits under their respective charge. When performing the rite, follow the decree, “By the command of the Lingbao of Highest Clarity, the edict of the Emperor of Primordial Beginning.” Recite it silently once, scatter Qi in the ten directions, and then click the teeth nine times. Next, visualize the Primordial Mystery Supreme High Lord of the Dao in the empty sky, solemnly appearing with perfected spirits attending at his side.

Incantation for Opening the Incense Burner

The Most High Lord of the Dao, Primordial Mystery, text of Great Clarity.

The Supreme High Lord of the Dao, Primordial Mystery, Rear Sage of the Golden Gate of Great Clarity.

The Dark Master says: Whenever making a petition to Great Clarity, report to the Five-Spirits Dark Old Lord and ask him to summon the spirits of the body. When making a petition to Highest Clarity, report to the True Origin Teacher and Lord, the Supreme High Lord Lao. When making a petition to the Celestial Worthy of Primordial Beginning, report to the Supreme High Lord of the Dao.

Summon the Three-Five Meritorious Officers within my body, [the petitioner, so-and-so]. Text of Jade Clarity:

Meritorious Officers of the Three Heavens; Meritorious Officers of Natural Renewal of the Three Heavens; the Messenger Officer; the Flying-Incense Officer; the Petition Officer; the Profound-Mystery Officer; Meritorious Officers of the Five Emperors; Meritorious Officers of Natural Renewal of the Five Emperors; the Messenger Officer; the Flying-Incense Officer; the Petition Officer; the Profound-Mystery Officer.

The Mysterious Master said, “The Three-and-Five Merit Officers, a name for Daoist deities, have two kinds of divine manifestations, each overseeing different affairs in the spirit realm. There are also the deities of the Three Origins and Five Virtues, who belong to the Taiqing Cavern of the Cavern of the Spirits. These Merit Officers of the Three Heavens and Five Emperors are not embodied beings born and formed from the womb.”

The Mysterious Master also said, “The Three-and-Five Merit Officers have two kinds of divine manifestations, each overseeing different affairs in the spirit realm. There are also the deities of the Three Origins and Five Virtues, who belong to the Taiqing Cavern of the Cavern of the Spirits. These Merit Officers of the Three Heavens and Five Emperors are not embodied beings born and formed from the womb, but are generated from the natural true Qi of the Three and Five. The true Qi of the Dao in Heaven summons and records the righteous Qi of the body’s Three Dantian and Five Organs, which then coalesces into spirit deities. Each has an office with its own duties, which is why they are called ‘Merit Officers.’ They wear official caps and black silk headwraps, dress in deep red, wear swords, and carry registers.

Envoys of the Left and Right Offices, Mao Script and You Script, Yuqing Script:

The Envoys of the Left and Right Offices are deities who connect Yin and Yang. They are also the first to act when the deities of the five sense organs have a report to make. The envoys wear official caps, deep red tunics, and black outer robes; they carry talismans and hold ceremonial staffs.

Incense-Attending Golden Youth, Yuqing Script:

This is formed from the pure, clean Qi that arises when Yang Qi first begins to grow.

Message-Conveying Jade Maiden, Yuqing Script:

This is formed from the numinous nature of Yin Qi, originally pure and reverent. The Message-Conveying Jade Maiden and the Incense-Attending Golden Youth convey reports and present intentions, allowing sincerity to reach its destination. Both are primordial perfected beings of the fourth rank. The Golden Youth and Jade Maiden have jade-like features, wear jeweled hairpins in their topknots, and are dressed in blue, wide-sleeved robes with immortal sashes, skirts, and shoes.

Five Emperors’ Day-Duty Talismans, Yuqing Script:

The Eastern Azure Emperor’s Day-Duty Talisman, the Southern Red Emperor’s Day-Duty Talisman, the Western White Emperor’s Day-Duty Talisman, the Northern Black Emperor’s Day-Duty Talisman, and the Central Yellow Emperor’s Day-Duty Talisman each have thirty-two attendants. They too are formed through the union of the true Qi of the five directions and the Qi of Dao and De. The Five Emperors’ Day-Duty Talismans have benevolent and awe-inspiring appearances. They wear curved-wing official hats, brocade robes, and fitted garments, with belts and green boots; they carry swords and weapons. The colors of their clothing correspond to their respective directions.

Day-Duty Incense Officers, Yuqing Script.

These divine officials correspond to each day in the sexagenary cycle and are said to be descendants of the Three Sovereigns. Each day, thirty-two officials oversee fragrant Qi, using it to dispel foul influences and summon the divine and perfected beings. They are said to arise from the Six Jia Qi received at birth by men and women. The officials in charge of incense on each day resemble the attendants who serve at the left and right.

There are thirty-two of these officials, each assigned in turn from the Jade Clarity document to the positions marked chou, yin, mao, chen, si, and so on. After they have been removed, they are returned to the Jade document and finally placed before the altar table.

The Mysterious Master said: The various numinous officials do not number only thirty-two; it is simply that, when they are summoned or addressed in petitions, their number is calculated according to the heavenly count of the four directions. The thirty-two officials mentioned here refer to twelve assigned to each day: the Three-Five Merit Officers, the attendants serving at the left and right, the Incense-Attendant Golden Youth, the Message-Delivering Jade Maiden, the Five Emperors’ Directing Talisman, and the Incense Officer of the Day, one of each. Across the thirty-two heavens, there are three hundred and eighty-four in all. It is also said here that there are in fact two Merit Officers, one corresponding to the Three Heavens and one to the Five Emperors. Above, the Merit Officers answer to twelve hundred officials and lords; below, they join with the Qi of thirty-six thousand spirits.

Another view holds that all these are spirits within the human body. Only the Incense Officer of the Day is a divine official dispatched by each of the thirty-two heavens to keep watch, then return to Heaven and report.

The words “state and petition” refer to the matters one wishes to pray for and report—that is, what one wants to say inwardly. The key is to speak briefly and appropriately, and to make the petition silently with utmost sincerity.

“Today is auspicious and blessed.”

The Three Primordials, the Eight Seasonal Nodes, the Five La days, the Ten Direct Days, and the Three Assemblies are all called favorable days. If a Day of Heavenly Pardon, a Jiazi day, or a Gengshen day coincides with a seasonal festival, an assembly day, a Primordial day, or a La day, it is called an auspicious day.

“Undertake the long fast in a purified hall.”

The Mysterious Master said: The long fasts in the first, seventh, and tenth months, as well as the Five La days, the Ten Direct Days, and the Three Assemblies, are all called favorable days. If a Day of Heavenly Pardon, a Jiazi day, or a Gengshen day coincides with a seasonal festival, an assembly day, a Primordial day, or a La day, it is called an auspicious day.

“Undertake the long fast in a purified hall.”

In the penitential text, do not say “an extended fast.” Say only, “Today is an auspicious day. I observe ritual purity in a clean hall.”

“Practice leading to the Jing” is used only for those who know the Dao of the covenant vows of the Three Caverns. When presiding over a ritual, say “practice leading to the Jing” only after confirming that the other person is such a practitioner. Do not use this phrase for anyone else.

“Deliverance without limit” may be said only when reciting scriptures for the spirits of the ten directions’ underworld—the shadowy realm where the dead dwell throughout the ten directions. For ordinary scripture recitation, state what the recitation is for.

In the text, “your servant” and “A and B” are placeholders for the name of the person reciting the scripture. Those who have received Fulu (talismans and registers), the credentials conferring Daoist rank, should state their ritual rank. Those who have not received Fulu should call themselves “your servant, a disciple who serves the Dao, so-and-so.” Then say, “Today is an auspicious day. I observe ritual purity in a clean hall and recite a scripture for such-and-such purpose.” If reciting on behalf of another person, say, “Your servant, so-and-so, recites a scripture for such-and-such person and purpose,” and report the reason for the recitation to the deities.

“Turning the scripture” means “ten turns returning the spirit.”

May the matter presented in this petition ascend and be delivered directly before the throne of the Most High, the Supreme Original Emperor of the thirty-two heavens.

Xue Youqi’s commentary says: “‘Original Emperor’ does not mean ‘Celestial Worthy of Original Beginning.’ The Supreme Emperor is supremely exalted, equal in rank to Original Beginning, and so may be called ‘the Supreme Original Emperor of the thirty-two heavens.’ From this we know that the title ‘Original Beginning’ does not belong exclusively to a single august deity.”

After the furnace-opening ritual is complete, visualize the primordial Qi of the thirty-two heavens—the original Qi of before the beginning—flowing down like jade-colored rosy clouds and pouring into the crown of the head. Then silently recite the incantation:

This spell says that the mysterious Qi of Tanluo, Yuluo, and other realms is formless and traceless, beyond the measure of ordinary understanding. Between Taichong and Taiji, Yin and Yang intermingle and harmonize. The transition from being into nonbeing, and from death to life, unfolds naturally; even ghosts and spirits cannot foresee it. This is the primordial Qi of blended unity—the original energy of Heaven and Earth before they began, still fused and undivided. Its mystery is supreme: it reaches upward to the summit of the heavenly realm and downward to the depths of the Great Abyss. Reciting it once can bring the wish that grave illness will heal of itself. Through cultivation and the refinement of the hun and po souls, the Qi of True Yang can be made whole. By observing purification, reciting the liturgy, and accumulating merit through practice, one can become an immortal. This is a supreme secret spell; the myriad spirits continue without end. The heart’s core spell should be proclaimed repeatedly. The realm of Tanluo accords with the Dao, while the Brahma Qi of the Upper Jade Purity realm (the Daoist heavenly realm) fills the expanse. Spiritual Qi is distributed and poured down upon the practitioner, bringing body and spirit to a wondrous state and enabling transformation and ascent. Everything proceeds in accordance with the prescribed rites, with all numinous beings brought under command. The spell concludes, “Swiftly, in accordance with the command of the Supreme Emperor Yuanshi,” signifying that the decree of the Supreme Emperor Yuanshi is to be carried out without delay.

Guiding Qi through the Thirty-Two Heavens means drawing in the Qi of the Thirty-Two Heavens.

The visualization instructions say to imagine the Qi of the Thirty-Two Heavens entering one’s body and to envision oneself as Yuanshi Tianzun; only then should one begin reciting the scripture. This is done to gather and direct the ritual powers of Yuanshi Tianzun.

Following the preceding ritual, begin with the Heaven of Huangzeng and, in sequence, draw in the Qi according to each heaven’s corresponding color, inhaling it through the nose. After envisioning oneself as Yuanshi Tianzun, begin reciting the scripture. The text later says to visualize and draw in the Qi in the same sequence, then inhale it through the nose, bring it into the mouth, and swallow it.

The Eight Heavens of the East: Yellow, green, blue-green, red, dark blue, black, emerald, and purple Qi enter the liver, gallbladder, and sinews and vessels. Their refined essence gives rise to Lord Wuying, depicted wearing purple robes and a lotus crown, and residing in the liver.

The Eight Heavens of the South: White, yellow, green, blue-green, red, dark blue, black, and emerald Qi enter the pericardium and blood vessels. Their refined essence gives rise to Lord Siming, depicted like Yuanshi Tianzun, wearing a hibiscus crown and residing in the heart.

The Eight Heavens of the West: Purple, white, yellow, green, blue-green, red, dark blue, and black Qi enter the lungs and skin. Their refined essence gives rise to the Venerable Spirit Baiyuan, wearing plain robes and a lotus crown, and residing in the lungs.

The Eight Heavens of the North: Emerald, purple, white, yellow, green, blue-green, red, and dark blue Qi enter the kidneys and joints. Their refined essence gives rise to Lord Tao’hai, wearing purple robes and a lotus crown, and residing in the kidneys.

Lingbao Orthodox Qi—the orthodox Daoist Qi used in the Lingbao tradition—is the true Daoist Qi of the thirty-two heavens. If one does not gather this Qi in practice, inner cultivation has no foundation for accomplishment, and methods practiced outwardly are unlikely to receive a response. If one merely cultivates the higher Way in bodily form alone, or recites sacred verses like lesser ghosts and spirits, all such efforts are futile.

In practice, one must first click the teeth together nine times. Then visualize Daoist Qi entering from the Gate of Heaven and flowing through the Diagram of the Origin’s Framework. Follow the stellar degrees as you step the ritual pattern and tread the Dipper, and visualize the Daoist Qi in each heaven’s own color, drawing it into your mouth. For the eight eastern heavens, step the pattern of the Dipper, Ox, Girl, Emptiness, Danger, Room, and Wall mansions in sequence. For the eight southern heavens, step the Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket mansions. For the eight western heavens, step the Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot mansions. For the eight northern heavens, step the Legs, Bond, Stomach, Hairy Head, Net, Purple, and Three Stars mansions. The Four Cardinal-Intercardinal Brahma Heavens do not correspond to the Dipper patterns of the principal mansions. For these, gather the corresponding Daoist Qi according to each heaven’s color, then stand and wait for the energies to connect. The detailed method is recorded in the Great Rites; only a brief account is given here.

Face east when reciting the scripture.

The recitation follows a set order. For the first recitation, begin with the Dao Lord’s preface, starting, “The Dao says: Long ago, in the Central Heaven of Primordial Azure.” Stop there to perform visualization, then recite the main text that follows. For the second recitation, begin with the main text of the Scripture of Primordial Beginning, Cavern Mystery, and Numinous Treasure. Perform visualization after every recitation, repeating the cycle until you have recited the text ten times. On the tenth recitation, begin again with the preface, then make an invocation and visualize.

The requirement to recite this scripture ten times follows the principle of “saving people through ten cycles.”

The passage from “The Dao says: Long ago, in the Central Heaven of Primordial Azure” through “face east to recite the scripture” belongs to the preface of the Great Dao Lord, the Jade Morn of the Most High.

Ritual Methods of the Supreme Scripture of Cavern Mystery, Numinous Treasure, and Limitless Salvation, scroll one, “Chapter on Explaining the Mysterious.”

The Dao says: the You-Wen hand seal.

These are the words spoken by the Great Lord of the Dao of Jade Dawn and the Celestial Worthy of Numinous Treasure. Because the Great Lord wrote a preface to this scripture, it begins with “Words of the Dao.” The Mysterious Master said, “Whenever a passage is marked ‘Words of the Dao,’ it is a preface written personally by the Great Lord of the Dao of Jade Dawn, not the opening of the two chapters of the scripture.”

Long ago, in the Heaven of Primordial Azure, one of the heavenly realms described in Daoism, the King of Primordial Azure, Longteng, surpassed Heaven…

In “The Jade-Green Empty Song, the Mao Script, the Great Floating-Li Earth, the Li Script,” “Floating-Li” is the private name of the Celestial Emperor of Jade Perfection, a name used by a revered deity but not disclosed to the public.

The Great Lord received from the Celestial Worthy of Primordial Beginning the supreme teaching of immeasurable salvation. The Great Lord of the Dao of Jade Dawn is the patriarch of the Numinous Treasure teachings. He was also a disciple of the Celestial Worthy of Primordial Beginning and the teacher of the Celestial Lord of Great Subtlety.

Chapter on Opening the Course of Destiny

The Celestial Worthy of Primordial Beginning

The Celestial Worthy of Primordial Beginning is the honorific title used when the Sovereign of Emptiness manifested and appeared in the world. When the true body appears as a responsive transformation body, this is called “attesting to cultivation.” It arises from a wondrous thought within the profound source and is inherent in one’s own nature. The Scripture of the Cavern Spirit says, “The wondrous image is formless from the outset, yet manifests a body in response to encounter; the vital energy of true essence transforms into form.”

As the Celestial Worthy of Primordial Beginning was about to expound this scripture, he circumambulated ten times to summon the divine perfected beings of the ten directions—the four quarters, above, and below.

The Celestial Worthy of Primordial Beginning is the patriarch of the Daoist teachings and methods. At this time of cyclical renewal, he opens the teachings, expounds their meaning, and transmits the scriptures. He first summons the heavenly perfected beings throughout the ten directions, then ascends the seat. According to the ritual instructions, “the Celestial Worthy of Primordial Beginning” also refers to the primordial spirit inherent within each person, the sovereign of the body.

Chapter on True Manifestation

At the start of ascending the ritual seat, proceed according to the directions from Zi to Wu. Here, “seat” means the seat of empty mystery, which in ritual symbolizes a pure and subtle seat of teaching.

Great Divine Beings of Heavenly Truth, Upper Clarity Script

These are the perfected beings of the Upper Origin, divided into nine grades. The Imperial Commentary says that they have transcended the Three Realms and need no cultivation or realization; they have neither ranks nor achievements.

Exalted Sages and High Venerables, Jade Clarity Script

These are the sacred venerables of the Middle Origin, divided into nine grades. The Imperial Commentary says that these exalted sages have cultivated and attained realization, and possess ranks and achievements.

Perfected Beings of Wondrous Practice, Great Clarity Script

These are the perfected immortals of the Lower Origin, divided into nine grades.

The commentary explains that the “Primordial” beings described here are perfected beings transformed from the Primordial Qi. They all dwell in the realm of Jade Purity and have already transcended the heavens of the Three Realms. By analogy with the human body, these three classes of celestial beings belong to the eight radiant spirits of the upper region.

Countless beings come riding through the air on flying clouds, passing above the vermilion skies. They ride green carriages with jade wheels, beneath canopies of feathers that shade them, while subtle jade light flows around their bodies.

“Flowing essence and jade light” refers to the round image of nine colors. Some accounts identify it with the Qi of the sun and moon, a numinous treasure of the celestial realm that can be gathered and cultivated. Those who ingest it can become perfected beings.

Five-colored clouds and Qi gather in lush abundance, shining throughout the great expanse of space.

This passage belongs to the contemplation practice in the “Chapter on Settling the Ultimate.” It describes a scene in the realm of the Great Cavern: for seven days and seven nights without interruption, the sun, moon, and stars in the heavens, along with the Jade Pivot and Jade Balance—the names of ancient asterisms used to observe the heavens—all cease their movement at once.

The Mystery Master says: Since the scripture says that the sun and moon stopped and no longer moved, how could the span of seven days and seven nights be measured? This was the result of the Celestial Worthy’s use of miraculous powers and wondrous methods, manifesting in response to the workings of transformation and generation. This subtle sacred realm was a change the Celestial Worthy manifested outwardly: the sun and moon did not move, the stars did not turn, and even the Jade Balance and Pivot (ancient instruments for observing the heavens) briefly stopped. Day and night no longer appeared. Inwardly, however, the governing function of movement had never ceased. Thus, the seven days and seven nights spoken of by Yuchen, a revered Daoist deity, were not seven days and nights as people ordinarily understand them in the human world.

For a practitioner, this signifies entering deep meditative stillness, with the spirit light clear and bright, as though one could see the Jade Clarity realm, one of the Three Pure Ones’ heavens. This cultivation continues for seven days and seven nights. “The sun and moon stop their wheels” means that the eyes do not blink. It does not mean closing the eyes, turning one’s gaze inward, or fixing one’s attention intently. Rather, one gazes for a long time without blinking, for seven days and seven nights, until the Three Pulse Regions—the three sites where the body’s pulses are felt—are clear, and the inside and outside are fully open and connected.

The body’s Qi and blood circulate through its joints and meridians in the morning and evening. Yin and Yang, as well as the Qi of nourishment and defense, are also connected with the pulses in the Three Pulse Regions. Breathing is like the body’s own Jade Balance and Pivot: the four arrivals correspond to the Pivot, and the Three Pulse Regions to the Jade Balance. Once the eyes no longer blink and the Three Pulse Regions are clear and open, the body’s Qi and blood are like the celestial Pivot that does not turn, the sun and moon held in place, and the stars brought to rest. The four arrivals no longer arrive, and the pulses in the Three Pulse Regions cease; the Qi and blood throughout the body no longer circulate.

The Imperial Commentary says: Rest peacefully in deep meditative stillness, becoming one with spirit and Qi.

The four stars are called the Pivot, and the three stars are called the Jade Balance.

One inhalation and one exhalation together amount to four arrivals, totaling six cun. One inhalation has two arrivals and one exhalation has two, each measuring three cun. Each arrival measures fifteen fen. The warp and woof of Heaven and Earth are both fifteen; therefore, the Supreme Emperor bestowed the River Chart on the Yellow Emperor.

The movement of primordial Qi within the human body is breathing. Each time a person breathes out and breathes in is called one breath. Within a single breath, Yin and Yang are distinguished: exhalation is bright and belongs to Yang, like daytime; inhalation is dim and belongs to Yin, like night. The breathing of the seven apertures—the seven openings in the head and face—corresponds respectively to seven days and seven nights.

The workings of Heaven and Earth also have breathing. Within a single breath of Heaven and Earth, Yin and Yang are likewise distinguished: exhalation is Yang and daytime, inhalation is Yin and nighttime. When the mechanism of Heaven and Earth’s movement comes to a halt, a person too enters a state in which the spirit is gathered, the eyes are still, the pulse is quiet, and the heart rests. The sun, moon, and stars, along with the Xuanji and Yuheng, ancient instruments for observing the heavens, then seem to stop moving as well. This state lasts for seven days and seven nights.

The mysterious wind is silent and still,

with no breath moving in or out.

Clouds gather and withdraw between the mountains and the sea. Zi script.

No thoughts obscure clarity or give rise to false distinctions.

No drifting clouds veil the sky;

all is clear and still.

Darkness disperses in the four directions, and all things grow bright. Mao script.

The natural world displays changes in climate, such as warmth, coolness, cold, and heat.

The land of a whole state

is like a person’s body.

Its mountains, rivers, and forests

are like a person’s limbs, the hundred vessels, hair, and apertures, as well as the nutritive Qi, defensive Qi, bones, and joints.

The earth lies flat and even, with no more high or low places. All the land turns to green jade, with no other colors.

Upon entering the Dao’s state of meditative stillness, one’s nature of body and mind becomes clear and peaceful. Inside and out, the body is like green jade, without a trace of dust or defilement.

The Mysterious Master said: “Sit in stillness and contemplation for seven days, unaware of the passage between day and night. Observe your own mind without becoming attached to it: this is the true green jade, pure and unmixed.”

Upon entering the Dao’s state of meditative stillness, one’s nature of body and mind becomes clear and peaceful. Inside and out, the body is like green jade, without a trace of dust or defilement.

The Mysterious Master said: “Sit in stillness and contemplate for seven days. Observe the mind without becoming attached to it, and you will recognize the mind at its true source. Observe form without becoming attached to it, and you will recognize the original true form. When neither mind nor form is grasped, one enters the formless Dao. This is great stillness: the light of Shen is clear and serene, and one beholds the realm of Jade Clarity. The practice of seven days and seven nights is the process of reaching this state.”

The assembled Perfected Ones stand in attendance beside the seat. Jade Clarity script.

The Celestial Worthy, through the power of the Supreme Dao, summoned the divine beings of the Ten Directions, who gathered together in response. This is like drawing in the spirit and Qi and returning them to the Sea of Qi, or storing the breath in the Dantian; then all thirty-six thousand divine officials stand in attendance nearby.

Chapter on Returning to the Origin

The Celestial Worthy of Primordial Beginning sat upright upon a five-colored lion floating in the air, forming the noon-pattern hand seal.

The Mysterious Master said: The Celestial Worthy floating in the air symbolizes the cultivator’s own Original Spirit dwelling in the Jade Clarity Palace. Sitting upright means being guided by the Dharma Body, the inner form spoken of in cultivation. The lion symbolizes the divine might of the Celestial Worthy of Primordial Beginning. The five kinds of Qi gather in the Crimson Palace, the seat of the heart, and their divine might and wondrous transformation congeal into a lion. The Celestial Worthy rides it into the Dantian: blue on the left, white on the right, red in front, black behind, and yellow in the center. Thus it appears as a five-colored lion, from which the Five Phases take shape.

After the scripture had been recited once, the great sages of all the heavens praised it together. At that time, the men and women of an entire kingdom who had suffered from deafness all regained their hearing.

Heaven One generates Water: that is, the Qi of the Kan Trigram is born through the generative action of Qian Metal. The great sages of all the heavens listened to the scripture together once and praised it together. At that time, the men and women of an entire kingdom who had suffered from deafness all regained their hearing.

The great sages of all the heavens praising it together means that all the myriad spirits were at once free and unimpeded. “The men and women of an entire kingdom” refers to the Yin and Yang Qi within the Dharma Body. “Deafness” corresponds to the Kan Trigram, since Kan is associated with the ears. The Mysterious Master said: From the perspective of the utmost Dao, to be lost in sound is to fail to understand the reality beyond sound, and so is like suffering from an ear ailment. If one cannot hear the realm of silence, then even keen hearing is still deafness.

The Imperial Commentary says: What is deafness? It is when the ears lack the virtue of hearing well. Once one hears the Celestial Worthy expound the teaching, the heavenly ears open and become keen; the Dharma sound spreads everywhere, reaching through without obstruction. Other similar statements should be understood in the same way.

After the scripture had been recited twice, the eyes of the blind regained their sight.

Earth Two generates Fire: that is, the Qi of the Li Trigram is born through the generative action of Xun Wood. Li corresponds to the eyes, and the eyes in turn correspond to the heart. When the heart is clouded by external things, it grows dim. As the sound of the Dharma teaching spreads, it reaches through without obstruction. Other similar statements should be understood in the same way.

After the scripture had been recited twice, the eyes of the blind regained their sight.

Earth Two gives birth to Fire: the energy of the Li trigram is conceived and formed within Xun Wood. Li represents the eyes, which correspond to the heart. When the heart is clouded by external things, it grows dim, like the sight of a blind person. By following the Dao, the heart’s opening is unblocked and the mind becomes clear; external things can no longer obscure the spirit.

Recite the scripture three times, and those who cannot speak will be able to speak.

Heaven Three gives birth to Wood: the energy of the Zhen trigram is conceived and formed within Gen Water. Gen symbolizes a mountain: its heights and deep soil give rise to springs that gush forth.

Recite the scripture four times, and people who are lame or ill will be able to rise and walk.

Earth Four gives birth to Metal: the energy of the Dui trigram is conceived and formed within Kun Earth. To rise and walk is to stand upright like a tree; this, too, has the nature of Wood.

Recite the scripture five times, and chronic illnesses that have resisted treatment will be cured, restoring the body to its former state.

Heaven Five gives birth to Earth: Wu Earth is anchored in Li, so the energy of Earth is conceived within Li.

Recite the scripture six times, and white hair will turn black and lost teeth will grow back.

Heaven One gives birth to Water, and Earth Six brings it to completion.

Recite the scripture seven times, and the elderly will regain their strength, while the young will grow stronger still.

Earth Two gives birth to Fire, and Heaven Seven brings it to completion.

Recite the scripture eight times, and women will be able to conceive, while birds and beasts will be able to bear young. All living things, whether already born or not yet born, will be nourished and grow to maturity.

Heaven Three gives birth to Wood, and Earth Eight brings it to completion. Wood belongs to the eastern position of the Zhen trigram and becomes cinnabar sand. This results from the joining of the Gen and Zhen trigrams, with Wood forming within Water. Here, “sand” is an alchemical term: Mercury responds to the energy of Lead and congeals into a solid form.

Recite the scripture nine times, and things buried underground will be revealed; gold and jade, too, will appear.

Earth Four gives birth to sand. This results from the joining of the Gen and Zhen trigrams, with Wood forming within Water. Here, “sand” again refers to Mercury responding to the energy of Lead and congealing into a solid form.

Recite the scripture nine times, and things buried underground will be revealed; gold and jade, too, will appear.

Earth Four gives birth to Metal, and Heaven Nine brings it to completion. Metal belongs to the western position of the Dui trigram. It is formed when the Kun and Dui trigrams join and Metal develops within Earth. This is like Mercury entering an earthen crucible, the furnace vessel used in alchemy, and being refined into a precious substance.

Recite the scripture ten times, and even dry bones will grow anew and be transformed into whole people. Then, men and women throughout the land will wholeheartedly believe and accept it. All will receive protection and salvation and attain long life.

Heaven Five gives birth to Earth, and Earth Ten brings it to completion.

The Mysterious Master said: The Celestial Worthy expounded this scripture again and again, speaking it ten times in all. He clarified the principles by which the Five Phases are generated: first he explained their generating numbers, then their completing numbers. This is the principle by which ten transformations set the spirits in motion and bring them back to their source. Understanding this principle enables one to attain long life; putting it into practice enables one to accomplish these ten extraordinary virtues.

Chapter on Repeated Mystery

The Daoist scripture says: At this time, the Celestial Worthy of Primordial Beginning…

This passage repeats the account of the Celestial Worthy preaching throughout the ten directions and summoning beings from each direction. It also restates the locations and order of the directions.

When the Celestial Worthy preached for the first time, he sent forth the scripture of the Zhen direction (east). The supremely true Great Gods of the East, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Receiving Goodness, in the Village of Great Peace Hall.

Chapter on Repeated Mystery

The Daoist scripture says: At this time, the Celestial Worthy of Primordial Beginning…

This passage repeats the account of the Celestial Worthy preaching throughout the ten directions and summoning beings from each direction. It also restates the locations and order of the directions.

When the Celestial Worthy preached for the first time, he sent forth the scripture of the Zhen direction (east). The supremely true Great Gods of the East, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Receiving Goodness, in the Village of Great Peace Hall.

When the Celestial Worthy preached for the second time, he sent forth the scripture of the Li direction (south). The supremely true Great Gods of the South, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Abandoning the Worthy, in the region of Wɑnli City. “Wanli” is also written as “Wanli” in a variant text.

When the Celestial Worthy preached for the third time, he sent forth the scripture of the Dui direction (west). The supremely true Great Gods of the West, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Universal Practice, on the Continent of Fortunate Hall.

When the Celestial Worthy preached for the fourth time, he sent forth the scripture of the Kan direction (north). The supremely true Great Gods of the North, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Purity, in the Wilderness of Yudan.

When the Celestial Worthy preached for the fifth time, he sent forth the scripture of the Gen direction (northeast). The supremely true Great Gods of the Northeast, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Everlasting Peace, in the Village of Gathered Blessings.

When the Celestial Worthy preached for the sixth time, he sent forth the scripture of the Xun direction (southeast). The supremely true Great Gods of the Southeast, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Employing the Worthy, in the Field of Primordial Blessings.

When the Celestial Worthy preached for the seventh time, he sent forth the scripture of the Kun direction (southwest). The supremely true Great Gods of the Southwest, of immeasurable ranks and number, together with countless beings, came through the air and descended into the World of Benevolence and Stillness, in the Village of Extending Blessings.

When the Celestial Worthy preached for the eighth time, he sent forth the scripture of the Qian direction (northwest), as far as the West…

The World of Employing the Worthy, in the Field of Primordial Blessings.

When the Lingbao Jing had been recited seven times, the Kun emblem, representing the southwest, appeared. The boundless Perfected Great Deities of the southwest, accompanied by their countless attendants, came gliding through the air, extending blessings through a world of benevolence and tranquility.

When it had been recited eight times, the Qian emblem, representing the northwest, appeared. The boundless Perfected Great Deities of the northwest, accompanied by their countless attendants, came gliding through the air, extending blessings through a world of virtue.

When it had been recited nine times, the boundless Perfected Great Deities above came gliding through the air from the space below the Xu position and above the Hai position, reaching every celestial palace.

When it had been recited ten times, the boundless Perfected Great Deities below came gliding through the air from the space above the Chen position and below the Si position, reaching the Nine Layers of the Abyssal Caverns, the four sounds of Zhengxingyoufan, the thirty-six palaces, the earthly government offices, and the palaces of Northern Feng, among other places.

When the ten recitations were complete, the true deities of the boundless celestial realms in all ten directions arrived together. The men and women throughout the kingdom were filled with reverence and came to pay homage. They arrived without pause, like fine rain and dense mist, in numbers too great to count. They filled half the kingdom, and the land itself tilted under their weight; none could hold them back. Then the Celestial Worthy of Primordial Beginning suspended a precious pearl and held the Jade Clarity text in both hands. The pearl was no larger than a grain of millet, suspended in the air five zhang above the ground.

The Dark Master explained: “The Celestial Worthy carries out his wondrous teaching by suspending a precious pearl in the air, yet no one can see what holds it there. Millet is one of the fragrant and precious grains among the Five Grains. The pearl’s height of five zhang symbolizes keeping clear of the Five Desires, the Five Dusts, the Five Aggregates, the Five Colors, the Five Fragrances, and the Five Sounds. It rises beyond the world of the Five Turbidities and is not constrained by the cycles of the Five Phases. Thus it can enter the wondrous realm of the empty and mysterious.”

The precious pearl is a metaphor for the Dao, with the same meaning as the “Mysterious Pearl.” Millet, one of the principal grains, is a basic source of nourishment on which people depend for life. Here it stands for receiving this scripture, as though one had obtained the food that sustains life. Once the five turbid energies have dispersed, disturbances no longer arise. Freed from the constraints of the Five Phases overcoming one another, one can live long, behold much, attain the Dao, and become perfected.

The Celestial Worthy of Primordial Beginning led the Divine Great Ones of Heavenly Truth, the High Sages and Venerable Ones, the Perfected of Wondrous Practice, and the supremely true divine beings from the boundless ten directions, together with countless beings, into the precious pearl. The heavenly beings looked up and saw only one person after another entering through the pearl’s opening. Once inside, they could not tell where those people had gone.

The Sages of Heavenly Truth and the supremely true Perfected of Wondrous Practice could enter through the pearl’s opening along with everyone else because their Qi—the vital energy spoken of in Daoism—was in accord with the Dao’s mystery, and their forms were in accord with the Dao’s reality. The heavenly beings’ cultivation had not yet united with the true, so they could not enter with them and could only look on. Even lesser immortals possess the wondrous ability to contain Mount Sumeru in a mustard seed or to find a world of their own inside a pot. How much more, then, could the Great Sage Celestial Worthy manifest spiritual powers and transformations while expounding the Great Dao?

From the perspective of the Supreme Dao, “kingdom” in the scripture is a metaphor for the human body. “Caving in” represents the Dao-body being tilted and incomplete, and thus unable to fully manifest a realm of profound mystery. “Heavenly beings” are a metaphor for the myriad spirits within the body; the Divine Great Ones of Heavenly Truth, the High Sages and Venerable Ones, and the Perfected of Wondrous Practice represent the spirits of the Three Origins. The Celestial Worthy represents one’s own original spirit, the spirit that governs the whole body. Understood through the wondrous Dao of inward contemplation, this passage describes the secrets of the Jade Clarity Precious Pearl and the transformation of the immortal embryo.

After the people in the kingdom dispersed, the earth became level and steady again, no longer tilted or collapsed. The Celestial Worthy of Primordial Beginning then finished expounding the scripture within the precious pearl. The assembled Perfected Ones jointly oversaw and guided the deliverance of beings, and transmitted the secret instructions to me.

Within a precious pearl, the Celestial Worthy of Primordial Beginning preached this scripture, and all the gathered sages and perfected beings entered it together. At that time, only the Dao Lord received deliverance. The Dao Lord received this scripture, which is why it says, “He transmitted it to me.” Here, “me” is the Dao Lord referring to himself.

The joy and celebration at that time defy description. When the ritual had largely concluded, the gods of the heavens each returned to their appointed places. In an instant, all around fell silent, without a sound. At that time, the people of Heaven were fortunate to encounter the scripture and its teachings. They were all delivered, their allotted lifespans preserved and no harm coming to them. All beings on earth turned toward reverence and admiration, and together they cultivated goodness: not killing or harming others, thereby removing the sins of bodily action; not being jealous, thereby removing the sins of the mind; not engaging in illicit sex or stealing, thereby removing the sins of bodily action; not being greedy or grasping, thereby removing the sins of the mind; not hating, and not …; speaking without empty embellishment and uttering no evil words. These, too, can remove the sins of the mind. These twelve great precepts should first be accepted and observed by all who practice and recite this scripture.

Living beings loved one another. Though they had different surnames and no shared ancestry, they became as close as one family. The state was at peace, the people were prosperous, and all happily enjoyed tranquility.

Chapter on Expounding the Brahma

When the scripture and its teachings first spread, if an entire country followed the Dao, and its people were sincere, reverent, and respectful, then all could be delivered. At this point, “the paired hands of the Jade Clarity text” should be set aside.

Chapter on Revealing the Hidden

They joyfully enjoy tranquility.

Chapter on Expounding the Brahma

When the scripture and its teachings first spread, if an entire country followed the Dao, and its people were sincere, reverent, and respectful, then all could be delivered. At this point, “the paired hands of the Jade Clarity text” should be set aside.

Chapter on Revealing the Hidden

The Dao says: What the Celestial Worthy of Primordial Beginning speaks of in the scripture is all transmitted speech from the Lords of Heaven. Its secret names and obscure sounds are also the hidden names of demon kings and the concealed names of the spirits. They are not words commonly used in the secular world.

Chapter on the Highest Sages

The highest sages have attained completion.

“The highest sages deeply unite with the Dao’s mystery, and their merit and virtue are complete” means that the highest sages have penetrated and united with the Dao’s profound mystery, and their merit and virtue have reached fulfillment.

The perfected beings understand the arcane principles and have plumbed the hidden subtleties. They can fully comprehend this chapter and recite it ten times. “Ten recitations make one passage; one hundred recitations make ten passages” means that, when reciting the scripture, ten recitations count as one passage, and one hundred as ten passages.

The heavens sang in response from afar, and the myriad emperors paid their respects. Rivers and seas fell silent, and the mountains concealed their clouds. Breath no longer flowed in or out. The sun and moon ceased their course, and eyes no longer blinked. The Jade Pivot, the hub of celestial movement, stopped turning,

The breath remains continuous and unbroken; this is also a method for attaining “Great Stillness,” a deep and settled state of cultivation.

The demons are bound in bodily form, while ghosts, monsters, and spirits lose their supernatural powers. This is how the Shangqing scriptures describe it.

The Master of the Mysterious Way said: Within and around the six caverns of Fengdu—the six dwellings of the underworld—are twelve palaces ruled by demon kings. They belong to the demonic spirits and are also called the “host of demons.” They harm people’s innate goodness, tempt them to do evil, and disturb those who cultivate the Dao. Beasts in the world, as well as strange beings formed from the vital essences of the Five Phases (Wood, Fire, Earth, Metal, Water), may also turn into ghostly demons. These demons take many different forms, but their awareness is like that of human beings. In addition, demons from heterodox paths and the spirits of the wronged dead—ghosts who suffered unjustly—may take the forms of Heavenly Worthies, immortals, or perfected beings to deceive virtuous people and Daoist practitioners. One must discern them clearly and avoid being led astray.

They can revive corpses and bring the dead back to life; they can transform white bones into living people.

The Master of the Mysterious Way said: A perfected being can penetrate the principles of the Mysterious Way, investigate what is hidden, understand the secret names and taboo characters used in the Great Cavern of the scriptures, and attain the merits of ten grades of spiritual response. Only then does one meet the standard of a perfected being.

Chapter on the Highest Learning

Those who have attained the highest learning—people accomplished in cultivating the Dao and profound in knowledge—have a will firm as metal and stone and a discipline fierce as water and fire. Neither Heaven nor Earth can surpass them, and ghosts and spirits cannot confuse them. They can do what ordinary people cannot and reach a state that seems to exist and yet also seems not to exist. Such people are those whose names are recorded among the immortals below the Supreme Ultimate (Taiji).

Recite this scripture ten times, and the Five Emperors will attend and guard you; the Three Realms of Heaven, Earth, and Water will bow to you; demonic spirits will lose their powers, and ghosts, monsters, and wicked spirits will vanish. This is how the Shangqing scriptures describe it. The scripture also says that it can save those close to death and restore life to those whose breath has ceased.

The Master of the Mysterious Way said: Perfected ones and students who recite this scripture can attain merits of six grades.

This is because the students’ impure Qi has not yet been removed, and their bodies have not yet reached the Dongzhen realm. Even if they summon and command the spirits of the ten directions, the power of the Yuqing scriptures is still insufficient to constrain the ordinances of Heaven.

“Heavenly ordinances” here refers to the sun, moon, five planets, and the Seven Governors of the heavens—that is, the sun, moon, and five major planets, as understood in antiquity.

A student’s virtue is sufficient to subdue and command the earth deities, and to bind demonic spirits. This is the efficacy attributed to the Yuqing scriptures. But they can only keep a person from dying; they cannot bring the dead back to life.

If the body and bones of a person cultivating the Dao have not yet been refined to become pure and free of defilement, turbid Qi (vital energy) still remains within them. They therefore cannot yet awe or command the celestial phenomena and can attain only merit of the third rank. This is the standard that advanced cultivators should strive to meet.

Chapter on Encouraging the Dao

Anyone who recites this chapter carelessly will bring calamity upon themselves.

Those who recite it without observing abstinence, bathing and purifying themselves, or burning incense and making obeisance will incur guilt and invite misfortune.

If they make offerings and pay reverent homage, their household will prosper and flourish from generation to generation, and they will encounter good karmic connections. No calamity will be able to trouble them, and the divine spirits will protect their household. This is the corresponding standard of merit. Through reverent homage and offerings, one may attain the good fruits of the fifth rank.

Chapter Praising the Mysterious

This scripture is supremely precious and profound, peerless in Yujing, the celestial capital of the immortals in Daoist belief. It can save boundless numbers of living beings and is the fundamental teaching of the myriad Dao. Its teachings are vast and lofty, and its beneficence cannot be fully described.

Chapter on Cultivating and Reciting

The Dao says: Anyone who recites this scripture ten times…

Whatever their original rank, those who follow the prescribed rules and recite it attentively ten times can bring all the celestial gods and spirits down together. Countless ancestors and the souls of the dead in the netherworld will at once be delivered and rise to Zhugong, the celestial palaces of Daoist belief. According to the levels of merit, this ordinarily takes nine years.

The levels of merit for the Three Origins precepts and for delivering people to Zhuling are divided into five grades. Nine years corresponds to an average blessing; a great blessing requires only three years, while a small blessing takes twenty-four years. After the souls of the dead are delivered, they may be reborn and return to the world as people of high status. If they continue diligently studying the scriptures of the Dao until their merit is complete, they can all become immortals, ascend to the Golden Towers of Heaven, and wander and feast in Yujing.

The Mysterious Master, the teacher who transmits scriptures and methods, says: Someone who receives this scripture from a teacher can, even without practicing cultivation, recite it ten times and experience its wondrous efficacy. This describes the karmic reward gained through accumulating merit oneself: the suffering souls of one’s ancestors through the generations are freed from their distress and ascend to the Vermilion Office, the divine bureau responsible for delivering departed souls. There, they cultivate according to the ranks of the Vermilion Mound, the Daoist realm of immortals. After nine years, they are transformed and reborn as people of high status. If someone already possesses spiritual insight, understands the Great Dao, has not forgotten its roots, and diligently studies the scriptures of the Ultimate Dao, then once their own merit is complete, they can ascend to the Upper Clarity Heaven and feast and wander in the Jade Capital of Great Luo, one of the highest Daoist heavens. These are the levels attainable through reciting the scripture just ten times.

The Chapter on Advanced Students

Advanced students of the Dao, those of high attainment who seek the truth, put the Dao into practice as soon as they hear of it and study its methods with single-minded devotion as soon as they encounter them. They remain diligent from beginning to end and do not let either heat or cold interrupt their practice. Such people have already been entered into the registers of the immortal realms below the Nine Palaces of Great Clarity.

By cultivating and reciting this scripture—practicing the Dao’s methods inwardly and reciting the text outwardly—they can at once be delivered and ascend to the Southern Palace, a celestial residence in the realm of immortals.

The Mysterious Master says: Advanced students both cultivate and recite the scripture, yet they cannot deliver their ancestors through the generations; they can secure deliverance only for themselves. This is the rank of the superior adept.

Recitation by Ordinary People

“Ordinary people” means people in general, not outstanding practitioners of the Dao.

If they receive, uphold, and recite this scripture, they can prolong their lives and ultimately cultivate the Way of Corpse Liberation: the soul and spirit leave the body and become immortal after the physical form is left behind or transformed. Their soul and spirit may temporarily depart from the body; without passing through hell, they can regain bodily form and roam through the heavens.

Those who receive the scripture from a teacher and recite it can only prolong their lives and attain Corpse Liberation. This is the rank of ordinary people. From the Perfected Ones down to this level, there are five ranks in all, each with its own distinct standing.

The Chapter on Revealing the Subtle

This scripture is subtle and vast, delivering beings without limit. All beings in the heavens and the human world can receive its blessings and immeasurable good fortune; it brings aid to both the living and the dead.

The Chapter on the Covenant of Transmission

This scripture is a treasure cherished by Heaven and is not to be transmitted to worldly people. Those of lofty virtue may bring gold and precious goods, make a sincere covenant before Heaven, and then receive this scripture. If they carelessly divulge it or treat the scripture and its methods with disrespect, calamity will extend to their ancestors for nine generations, and they themselves will be made to serve the ghost officials for a long time.

Reciting the scriptures carelessly before they have been transmitted will bring calamity upon oneself. After receiving a transmission, carelessly revealing its secret methods can bring disaster upon nine generations of one’s ancestors. The Mystical Master says: Neglecting or disregarding the Mystical Precepts, revealing or violating them, casually transmitting secret methods to unsuitable people, transmitting them before the prescribed period, or, even after waiting for that period, failing to observe the purification fast—all these are forbidden under the middle-grade precepts. So too is revealing forbidden secrets after receiving a transmission sealed by an oath, thereby causing people to slight or disbelieve the Mystical Writings.

The calamity that extends to nine generations of ancestors, and the long-term service under ghost officials, refers to being driven to labor by the ghost officials who oversee the underworld. Sweeping and tending the Five Sacred Peaks and rivers, serving under the jurisdiction of Fengdu, and taking turns governing mountains and rivers are all duties imposed by ghost officials. Commanding thunder and lightning is a duty of the Heavenly Officials; carrying sand and stones is a duty of the Earthly Officials; drawing water and laboring in deep waters is a duty of the Water Officials. These are all forms of service under the Three Officials.

Chapter on the Mystical Configuration

The Five Emperors who attend the scriptures are accompanied by twenty-four Jade Youths and Jade Maidens.

Red apricot corresponds to the mnemonic formula for the Zhen trigram; ink black to the formula for Kan; “grinding the true” to the formula for Dui; and “sock wax” to the formula for Li. When practicing the Lingbao methods, fix the corresponding positions with hand gestures in the palm, then breathe out the Qi of the five directions.

The Spirit Texts of Protection and Guarding are used to protect the body of the recipient of the scriptures. They are enacted by forming the appropriate hand gesture in the palm.

In the east are the Azure Numinous Youths and Maidens who Open the Way, associated with the nine Qi of the east; in the south, the Vermilion Numinous Youths and Maidens who Open the Way, associated with the three Qi of the south; in the west, the Bright Numinous Youths and Maidens who Open the Way, associated with the seven Qi of the west; in the north, the Mysterious Numinous Youths and Maidens who Open the Way, associated with the five Qi of the north; and at the center, the Yellow Numinous Youths and Maidens who Open the Way, associated with the one Qi of the center. Each direction has twenty-four. The Five Old Sovereigns of the five directions each dispatch Jade Youths and Jade Maidens, two hundred and forty in all, to attend and protect the recipient of the scriptures.

The Mystical Master says: These deities correspond to the Five Phases, the four seasons, the Nine Palaces, and the twenty-four solar terms. They all exist within the human body.

Chapter on the Three Origins

The Dao says: If you observe a long fast in the first lunar month and recite and chant this scripture, you can free your departed ancestors from the hardship of forced labor in the underworld, help them attain transcendence, and send them upward to the Southern Palace.

“Long fast” here means keeping body and mind pure throughout the month: remaining free from the burdens of worldly affairs, not letting the mind and spirit wander outward, maintaining inner and outer stillness, and single-mindedly guarding the original essence. “Recite” means reading the scripture in a low voice; “chant” means intoning it more loudly.

The Mysterious Master explains: The first lunar month is when the Celestial Official of the Upper Origin meets with the Earth Official and Water Official in the Purple Tenuity Palace of the Upper Origin to assess the merits and virtues of all beings. It is also known as the month for evaluations, promotions, and rewards. It is therefore an appropriate time to deliver the souls of departed ancestors from the punishments of the “Three Labors,” the forced labor imposed in the underworld.

If you observe a long fast in the seventh lunar month and recite and chant this scripture, you can attain the Dao and become an immortal. Your name will be entered in the registers of the heavens, removed from the register of the dead, and transferred to the register of the living. “Yellow registers” here refers to the golden registers of the celestial realm, while “white slips” refers to the register of the dead. The phrase “your living name entered in the golden registers, the mark of death erased from the white slips” means that your name is entered in the register of the living and crossed out from the register of the dead.

The Mysterious Master explains: The seventh lunar month is when the Earth Official of the Middle Origin meets with the Celestial Official and Water Official in the Yang Terrace Palace of the Middle Origin to review merits and faults. It is also known as the Middle Origin assembly celebrating living beings. It is therefore an appropriate time to deliver your own soul, have your name entered in the registers of the heavens, and thereby gain the blessing of becoming an immortal.

If you observe a long fast in the tenth lunar month and recite and chant this scripture, you can pray for kings and emperors, and for rulers and ministers, fathers and sons, so that the state may be peaceful and its fortunes endure through the generations. You can also bring peace to all regions, so that the people may praise the age as one of peace.

The tenth month is the month when the Water Official of the Lower Origin, who governs the water realm of the Lower Origin and examines people’s merits and faults, gathers with the Officials of Heaven and Earth, along with the perfected sages, immortal spirits, stellar constellations and their celestial bureaus, and the divine and ghostly lords of the heavens, earth, and waters. In the Qingling Palace at the Eastern Pole’s Tianwei Ridge, the legendary source from which the waters flow, they examine the good and evil deeds of all beings. This month is called the “Month of the Great Assembly for Universal Examination and the Establishment of Life.” It is suitable for praying for peace in the realm and for a long-lasting fortune for the emperor. In accordance with ritual prescriptions, rites of protection and pacification may also be performed in places struck by disaster, so that the people may enjoy peace and security.

Another account says that the first month belongs to Yin, which corresponds to the realm of ghosts; therefore, rites should be performed to deliver and aid deceased ancestors.

The Mnemonic Formula for Preserving Visualization, which teaches methods of visualization practice, says: “Water begins to arise in the position of Yin, and Fire reaches its birth phase there. When Water and Fire aid one another, the souls of the dead can be refined and delivered, their forms purified until their bodies are renewed like jade.” This passage explains that rites in the first month are associated with delivering the souls of the dead.

The seventh month belongs to Shen, the Gate of Humanity; therefore, one should practice self-cultivation and deliverance for oneself.

The Mnemonic Formula for Preserving Visualization says: “Fire’s completed number, and the birth positions of Water and Earth, are all in Shen. Shen is where the completed number resides, and so deliverance can be attained.” In the associated rites of cultivation, the form is refined with Jade Eyes and the body is cleansed with Yellow Blossoms.

The tenth month belongs to Hai, the Gate of Heaven. It is therefore a time to secure the emperor’s fortunes and the realm’s stability above, and to protect the people below, bringing peace to all under Heaven.

The Mnemonic Formula for Preserving Visualization says: “Earth’s completed number and Wood’s birth position are both in Hai. Wood is the ancestral Qi, the primordial vital energy from which all things arise, and thus corresponds to the succession of fathers and sons. Earth is where the completed number resides, and thus corresponds to the emperor and the ruler of the state.”

On the days of the Eight Seasonal Nodes—the four beginnings, the two solstices, and the two equinoxes—reciting this scripture enables one to become a Perfected One of the Nine Palaces. During the rite, make the corresponding hand seals and recite in sequence: the Kan formula, the Kun formula, the Zhen formula, the Xun formula, the Central formula, the Qian formula, the Dui formula, the Gen formula, and the Li formula; then make the Central formula once more. Here, “formula” refers to the talismanic or ritual signs used in the hand seals, and “make the seal” means forming a prescribed gesture with the fingers.

The Eight Seasonal Nodes are the Beginning of Spring, Beginning of Summer, Beginning of Autumn, Beginning of Winter, Winter Solstice, Summer Solstice, Spring Equinox, and Autumn Equinox. On these days, the perfected beings of the eight directions gather in the Palace of the Eight Luminaries of the Upper Origin to examine people’s offenses, blessings, merits, and faults. On each seasonal node, one should observe purification and carry out the rites according to the corresponding direction, thereby dispelling calamities and warding off the misfortunes represented by the Nine Formulas.

The eight festival days are the four seasonal beginnings, the two solstices, and the two equinoxes. The Celestial Perfected of the eight directions—the true immortals of the celestial realms—gather in the Palace of the Eight Radiances in the Upper Primordial Heaven to examine and weigh people’s offenses, blessings, and merits. On these days, one should observe ritual purification in the direction corresponding to the season, to dispel calamities within one’s region, including floods, fires, warfare, drought, and epidemics. When reciting the scripture, face the corresponding direction and follow the order of the palaces, determining direction by the point of the Dipper’s handle.

The Palace of Kan governs the winter solstice; Gen governs the beginning of spring; Zhen governs the spring equinox; Xun governs the beginning of summer; Li governs the summer solstice; Kun governs the beginning of autumn; Dui governs the autumn equinox; and Qian governs the beginning of winter. Move in sequence through the eight palaces to correspond with the eight seasonal festivals; the central palace represents oneself. A person in the central palace holds to the direction of Five, and is therefore called a Perfected of the Nine Palaces. The arrangement of the Nine Palaces is: Nine above and One below, Three on the left and Seven on the right, Two and Four at the shoulders, Six and Eight at the feet, and Five in the abdomen. This is the Way of the Nine Origins and Unimpeded Radiance of Shangqing.

Reciting this scripture on one’s natal day brings clarity and integrity to the hun and shen, attunes one to the Writings of Yuqing—the Daoist texts of the Yuqing Heaven—and allows the myriad Qi to endure. The practitioner is freed from suffering and distress, and the body shines with light. The spirits of the Three Realms guard them; the Five Emperors come to welcome them; the myriad spirits bow to them; and their name is entered in the celestial registers. When their merit is complete, they can ascend to Shangqing. The Writings of Yuqing lead to the Writings of Shangqing.

Reciting the scripture on one’s natal day gathers the hundred spirits within oneself and earns the reverence of the heavens. Practicing and reciting the scripture on this day can discipline the hun and po, preserve life, settle the spirit, bring clarity and integrity to the Five Viscera, and gather the myriad Qi within the body.

Chapter on Practicing the Way

This chapter should be recited silently, with inward visualization, and practiced in accordance with the prescribed method.

The scripture says: On the days when one performs the ritual of Practicing the Way—

That is, the days on which the scripture is recited.

One should bathe with fragrant water—

This refers to water simmered with five aromatics: angelica root, qingmu incense, white sandalwood, agarwood, and spikenard, boiled using water from a stream flowing eastward.

The formula for visualization is as follows: first, bathe the upper body with incense, then bathe the lower body with water. Specifically, after lighting the incense, gently wave the hand to guide the smoke toward the nose, and visualize its fragrance entering the Mudball Palace at the crown of the head, an inner landscape site in Daoist practice. Then drink water and visualize it washing the lower body.

For the more elaborate bathing visualization, imagine the sun and moon bathing the whole body in turn. First, visualize the sun rising from the left eye and reaching its place on the left, where it emits red light. As the light descends, it transforms into fire, joins with the fire in the heart, and burns and washes the whole body. Then let the red light return to the sun’s place and remain on the left. Next, visualize the moon rising from the right eye and reaching its place on the right, the lunar position. It emits a jade-colored radiance that descends and transforms into rainwater, joining with the water Qi in the kidneys. Bathe the whole body as though in the sea, washing away the impurities in the five organs. Then let the jade light return to the moon’s place and remain on the right. Finally, visualize the radiance of the sun and moon illuminating the whole body. You seem to be seated on a cloud throne in empty space, with nothing dividing the inner and outer realms. Settle the mind and devote yourself to fasting.

Fasting and observance of precepts,

“Fasting” means making the mind inwardly still and the body outwardly clean. “Observing precepts” means keeping the will inwardly disciplined and restraining one’s conduct outwardly.

The Venerable Master Xuan said that there are four kinds of fasting: fasting of the mind, regular fasting, pure fasting, and prolonged fasting. The precepts include the Twelve Great Precepts, the Ten Supreme Precepts, and the Nine Wondrous Precepts of Perfect Truth. Their details are given in the relevant scriptures and great teachings.

Enter the chamber and face east,

The east symbolizes longevity and is the direction honored by the Celestial Worthies. When entering a quiet chamber to recite scripture, face east to welcome what comes from that direction.

The visualization formula also has another interpretation: “entering the chamber” means inviting the spirits of the primordial forces from the ten directions to enter oneself; “facing east” means turning away from death and toward life. Another interpretation is simply to face east after entering the quiet chamber. Both explanations can be used together, joining inner visualization with outer ritual.

Click the teeth thirty-two times, sending the sound up to the Thirty-Two Heavens,

Clicking the teeth gathers the spirit. The thirty-two clicks are intended to send the sound upward to the Thirty-Two Heavens, the various heavens in the Daoist celestial system.

Knock the teeth together to gather spirit and vitality. The method is as follows: knock the teeth on the left, called the “Heavenly Bell,” to drive away ghosts and spirits; knock the teeth on the right, called the “Heavenly Chime,” to summon the myriad spirits; knock the middle teeth, called the “Heavenly Drum,” to pay homage to the holy perfected ones. What is called knocking the teeth is striking the “Heavenly Drum.” Visualize the sound of the knocks reverberating upward like a drum, shaking the portal at the crown of the head and resounding through the thirty-two heavens.

Pay homage inwardly thirty-two times.

When paying homage “in the heart,” the nine palaces of the Muddy Pellet (the nine divine palaces within the head) should not lean to either side. Paying homage inwardly surpasses bowing with the body: although the body remains still, visualize yourself bending with reverence in your heart, as if performing the obeisance in person.

Close your eyes and visualize the thirty-two heavens. Begin with Taihuang Huangzeng Heaven at the northern corner, then proceed east, south, and west, with eight heavens in each direction. They all lie amid five-colored auspicious clouds in the blue celestial expanse, where golden towers and jade palaces stand; in each heaven, an Emperor Lord can be seen clearly. Next, visualize the heavens around your body: the eight eastern heavens appear between the brain and the left ear, the eight southern heavens before the forehead, the eight western heavens between the brain and the right ear, and the eight northern heavens behind the head. Then, beginning with Huangzeng Heaven, recite the name of each heaven, knock your teeth once, and pay homage inwardly once. Next visualize the second heaven, Yuwan Heaven, and proceed in turn around the four directions until Jiayi Heaven, paying homage thirty-two times in all.

According to the Great Method, Huangzeng Heaven’s seat of rule lies west of the Hai position in the north, riding the Brahma Qi of the Kui and Bi lunar mansions in the northwest—the primordial Qi that forms the celestial realm. When reciting the scripture while facing east, the eight eastern heavens appear between the brain and the left ear because Huangzeng Heaven begins at the northern corner, west of the Hai position. The original text repeats the same explanation here.

Whenever you recite, you should repeatedly visualize and memorize the diagram, making clear the location of each heaven. When you direct your thoughts and guide the mind, visualize everything clearly and distinctly, so that you do not become uncertain or confused in the moment.

Close your eyes and quietly contemplate.

Settle the spirit and focus the mind, entering the profound and mysterious realm of transformation. Closing the eyes means drawing in the gaze; when the gaze is withdrawn, the spirit can turn inward and observe. Quiet contemplation means keeping the mind from scattering outward and focusing it on visualizing the divine spirits.

Visualize yourself seated amid clouds of blue, yellow, and white, surrounded by a pervasive, dark and profound Qi.

Press the tip of the tongue against the upper palate, then hold the breath for twelve breaths. Visualize white Qi rising from the Lower Dantian Palace (the Neidan palace in the lower abdomen) to the Central Crimson Palace (the palace in the chest), where it transforms into yellow Qi. Then visualize the two kinds of Qi merging into one. Next, visualize the yellow and white Qi rising together to the Upper Niwan Palace (the Neidan palace in the head), where they unite with the blue Qi there. The three kinds of Qi surge out through the crown of the head, filling the entire room. They then intertwine and circle around the body, coiling around and illuminating the place where the practitioner sits, while the surroundings naturally grow dark and vast.

The Master of Mystery says: Mysterious Qi is blue, Original Qi is yellow, and the Qi of the Primordial Realm is white; these are the Three Qi. They all arise from the One Qi. The practitioner now visualizes being within the Three Qi in order to learn the method of “preserving the Three and maintaining the One”: that is, visualizing the three kinds of Qi while holding fast to the One Qi at their root. The One Qi is the mother of all Qi and the constant, unchanging Dao.

The Key Instructions for Visualization say: The blue, yellow, and white Qi are the Qi first brought forth by the Supreme One, namely the Mysterious, Original, and Primordial Qi. When Heaven and Earth first came into being, the Three Qi congealed. Therefore, those who recite scriptures and cultivate the Dao should visualize themselves seated within the Three Qi. Blue belongs to the East, so it is in front of the practitioner; yellow belongs to the center, so it is where the practitioner sits; white belongs to the West, so it is behind the practitioner.

Why are red and black Qi not mentioned? They belong respectively to Water and Fire. Before Heaven and Earth came into being, the Qi of Water and Fire were already present; when Heaven and Earth began to form, these two kinds of Qi had not yet appeared. Only after the Four Images (the four manifestations formed by the transformations of Yin and Yang) were complete did the Qi of Water and Fire become manifest as the sun and moon. “Dark and misty” describes the practitioner as being within the yellow Qi, with the blue and white Qi circling around and illuminating it from outside, so that the surroundings naturally seem vast and dim.

Visualize blue Qi emerging from the liver through the eyes. As you exhale, it transforms into a blue dragon standing at your left. The eyes are the liver’s outward manifestation.

The white Qi in the lungs is exhaled through the nostrils and takes shape in the throat as a White Tiger, standing guard on the right. This is because the nose corresponds to the lungs.

The red Qi in the heart is exhaled through the mouth with the sound “he,” taking shape as a Vermilion Bird that leads the way in front. The tongue belongs to the palace of the heart.

The black Qi in the kidneys is exhaled through the ears with the sound “chui,” taking shape as a Black Tortoise that stands behind. The kidneys govern the ears. The Black Tortoise is divided into a tortoise on the left and a snake on the right.

Five-colored lions emerge from below the spleen. As you exhale, visualize them appearing beneath your seat. One method says that the lions emerge from the gallbladder, six in all; another says there are twelve, arranged on the left and right.

Visualize white cranes rising from the stomach and emerging through the crown of the head. Make the sound “xi”; they transform into nine cranes and settle above. Then arrange them on the left and right, in front and behind, and above and below.

The mnemonic says: “The spirits of the four directions and the upper and lower realms are all in place.” This arrangement is called the “Six Standards.”

Next, visualize the left and right sides: the sun on the left and the moon on the right, appearing above at the temples behind the brows. Another formula says that the left sun and right moon emerge from the two temples behind the brows, the place known as the “Palace Where the Six Ones Unite.”

Visualize the sun and moon illuminating all around. The sun rises from the left temple and enters the left eye, appearing purple-red with nine rays. The moon rises from the right lunar temple and enters the right eye, appearing yellow-white with ten rays. These are the sun and moon visualized within the practitioner.

Visualize the sun and moon each nine inches from the face, their radiance illuminating the room. Their light pours into the nose and mouth and enters the Jade Pillow Palace at the back of the head. There it appears as a round radiance in nine colors, surging out from the nape like a rainbow and shining in all ten directions.

All these visions should be visualized clearly and distinctly.

Visualize in front the three Qi, the four numinous beings, the lions, the white cranes, the sun and moon, and the round radiance, each one clear and distinct. Another method places the sun and moon in front and behind: the sun in front, the moon behind. Face east when reciting the scripture, because the sun rises in the east and the moon rises in the west; in this method, the sun and moon being visualized are those in the heavens.

The Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—the four divine beings—along with the immortal crane and the round sun and moon, should all be envisioned with clarity and distinctness. One method is to envision the sun in front and the moon behind. Face east when reciting the scripture, because the sun rises in the east and the moon in the west. This refers to the sun and moon in the heavens.

The lion is a beast of the earth. Envision it beneath you, like a divine beast that you ride and that bears you; it belongs to the same category as the earthly horse. The white crane is a flying creature. Envision it above you, like a divine bird that covers you; it belongs to the same category as the Dragon among the immortals. When the divine beings of the four directions, above, and below are all present, they are called the “Six Modes.” Once the images of the sun and moon appear, the room will shine with light. Next, the images of water and fire will appear, completing the Five Qi—the five energies that make up all things in Heaven and Earth—and connecting them with the Three Qi mentioned earlier.

This is the scene of the primordial birth of Heaven and Earth in the Lingbao tradition.

The Mysterious Master said that there are three kinds of incantation. A heart incantation means envisioning divine beings within the heart and silently addressing them in prayer. A subtle incantation is recited in a low voice that one can hear oneself. A secret incantation is silently recited in the heart, with the lips moving slightly but making no sound. “Secret” means reciting with the mouth and understanding within the heart, so that the divine intent is profound and far-reaching, and others cannot make out the words of the incantation.

To summon the Immortal Officials of the Zongzhang, form the Yuqing hand sign with the left hand and the Shangqing hand sign with the right.

Above the Jade Clarity, the Jade Clarity presides. Within the Great Leader of the Mysterious Firmament and the Palace of Great Mystery and Birth dwell the Emperor Lord and the Queen Mother of Numinous Emptiness. The ritual texts say that all immortal officials of the Lingbao Cavern of Mystery are subordinate to the Queen Mother’s Inner Sanctuary, the Palace of Numinous Emptiness. The palace houses jade inscriptions and golden talismans, which administer the prohibitions of the immortal realm. Golden Boys and Jade Maidens examine Jing and Qi, distinguish demons from the deviant, and command the Bo Historians.

The ritual texts also say that the Bo Historian is a spirit within the body’s Gate of Destiny. He travels between the upper, middle, and lower palaces, conveying information about a person’s merits and faults. He reports upward to the Three Heavens, making and submitting records, and conveys petitions and commands. He dispels calamities and aids those in distress; at the same time, he guards the Great Dao, binds disruptive ghosts and demons, travels through the heavens, aids the living and guides the dead onward, removes afflictions, subdues strange beings, and communicates with the Purple Palace, the dwelling of immortals and perfected beings. After receiving the command from the Ten Heavens, he summons the spirits under his charge. During the rite, one must swiftly recite, “By the command of the Lingbao of Highest Clarity, the August Emperor of Primordial Beginning,” silently recite it once, scatter Qi throughout the ten directions, and then click the teeth nine times. Next, visualize the Mysterious Origin Supreme Lord of the Dao, a revered Daoist deity, in the empty expanse, with the attendant perfected spirits standing solemnly to receive his command, and summon the spirits under his charge. Then swiftly recite the same command, silently recite it once, scatter Qi throughout the ten directions, and click the teeth nine times. Afterward, visualize the Mysterious Origin Supreme Lord of the Dao in the empty expanse, with the attendant perfected spirits standing solemnly in attendance.

Incense Burner Invocation

The Unparalleled Mysterious Origin Supreme Lord of the Dao, the scripture of Great Clarity.

The Supreme Lord of the Dao, the Sage of Later Generations, in the Golden Gate of Great Clarity.

The Mysterious Master said: Whenever one presents a petition to Great Clarity, one should report to the Five Spirits, the Mysterious Ancient Lords, and ask them to summon the spirits within oneself. To present a petition to Highest Clarity, one should report to the Supreme Lord Lao, Master of the True Origin. To present a petition to the Celestial Worthy of Primordial Beginning, one should report to the Supreme Lord of the Dao.

Summon the Three-Five Meritorious Officers within your servant, so-and-so, who transmit documents and petitions; the scripture of Jade Clarity.

Meritorious Officers of the Three Heavens, Naturally Reborn Meritorious Officers of the Three Heavens, Message-Carrying Meritorious Officers, Fragrance-Carrying Meritorious Officers, Petition-Presenting Meritorious Officers, Mysterious and Wondrous Meritorious Officers, Meritorious Officers of the Five Emperors, Naturally Reborn Meritorious Officers of the Five Emperors, Message-Carrying Meritorious Officers, Fragrance-Carrying Meritorious Officers…

The Merit Officers of the Three Heavens; the Merit Officers of the Three Heavens’ Natural Renewal; the Merit Officers who Transmit Messages; the Merit Officers who Send Fragrance Aloft; the Merit Officers who Present Reports; the Mysterious and Subtle Merit Officers. The Five Emperors’ Merit Officers; the Five Emperors’ Merit Officers of Natural Renewal; the Merit Officers who Transmit Messages; the Merit Officers who Send Fragrance Aloft; the Merit Officers who Present Reports; the Mysterious and Subtle Merit Officers.

The Mysterious Master says: The Merit Officer deities of the Three Heavens and Five Emperors take two divine forms, each overseeing different affairs in the spirit realms. They belong to the deities of the Three Origins and Five Virtues and are subordinate to the Taiqing Cavern of the Three Caverns (Dongshen). The Merit Officers of the Three Heavens and Five Emperors described here were not born from a womb to become embodied beings. Rather, they came into being through the transformation of the true Qi (primordial, precelestial vital energy) naturally generated by the Three Heavens and Five Virtues. These heavenly Dao Qi summon and record the righteous Qi within the body’s three fields—the upper, middle, and lower Dantian (energy centers)—and Five Zang organs, gathering it into spirit deities. Each Merit Officer is assigned to a bureau responsible for particular affairs, which is why they are called “Merit Officers.” They wear black headcloths adorned with crowns, crimson robes, carry swords, and hold registers.

The Attendants on the Left and Right, the Mao and You Documents, the Jade Clarity Documents.

The Attendants on the Left and Right are deities who mediate between Yin and Yang. They also serve as messengers before the deities and generals of the five sense organs convey their intentions. The attendants wear crowned headdresses and crimson ceremonial robes with black garments; they carry tally tokens and hold ceremonial staffs.

The Fragrance-Attending Golden Youth, the Jade Clarity Document.

The Fragrance-Attending Golden Youth represents the pure, clean Qi that arises with the first stirrings of Yang Qi.

The Message-Transmitting Jade Maiden, the Jade Clarity Document.

The Message-Transmitting Jade Maiden represents the inherent purity and careful spirit of Yin Qi. Those who transmit words, attend to incense, present the heart’s intentions, and convey sincerity are all True Primordial Ones of the Four Classes (four kinds of primordial true deities). The Golden Youth and Jade Maiden have jade-like features and complexions like fine jade. They wear jeweled hairpins and cloud-shaped coiffures, blue wide-sleeved robes, immortal sashes, and skirts and shoes.

The Five Emperors’ Direct Talisman Envoys, the Jade Clarity Document.

These are the Direct Talisman Envoys of the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, and the Yellow Emperor of the Center—the talisman envoys of the Five Directional Emperors.

The Directing Talismans of the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, and the Yellow Emperor of the Center—divine officials who stand watch and convey the emperors’ commands—number thirty-two for each emperor. They are also the talismans of the true Qi of the Five Directions, brought into being by the Qi of Dao and De. The Directing Talismans of the Five Emperors can manifest both auspicious and inauspicious forms. They wear black gauze caps with curved wings, brocade robes and belted tunics, waistbands and green boots. They carry swords and ceremonial staffs, and wear the colors associated with their respective directions.

The Incense Officials on Duty for the Day are described in the Jade Clarity Text.

They are descendants of the Three Sovereigns who stand watch over each day in the sixty-day cycle of the sexagenary system. Thirty-two serve each day, charged with regulating fragrant Qi, dispelling foul influences, and summoning the true spirits. They are brought into being by the Qi of the appointed men’s and women’s natal Six Jia. The Incense Officials on Duty for the Day appear like the attendant messengers on the left and right.

Each Incense Official on Duty for the Day has thirty-two attendants. They are transferred from the Jade Clarity Text to the textual positions of Chou, Yin, Mao, Chen, Si, and the other earthly branches; after being extracted, they are returned to the Jade Text. When they reach the person receiving an appointment, their duties are to regulate fragrant Qi, dispel foul influences, and summon the true spirits. This derives from their being brought into being by the Qi of the appointed men’s and women’s natal Six Jia. The Incense Officials on Duty for the Day appear like the attendant messengers on the left and right.