《太上洞玄灵宝无量度人上品经法》Vol. 2

The “thirty-two persons” are divine officials in the celestial realm who transmit and carry out ritual matters. During the ceremony, the talismanic text is moved from the “Jade Purity text” to the corresponding talisman positions for Chou, Yin, Mao, Chen, Si, and the other earthly branches. It is then removed, returned to the “Jade text,” and finally placed before the ritual table.

The Dark Master says: There are more than thirty-two deities in the celestial realm; the number is simply calculated according to the heavenly counts of the four directions when they are summoned or addressed in petitions. The “thirty-two persons” refers to the ritual officials assigned to each day: the Merit Officer, the Left and Right Official Envoys, the Attendant Incense Boy, the Message-Bearing Jade Maiden, the Five Emperors’ Talisman Officers, and the Incense Officer on Duty, among others. Across the thirty-two heavens, they number 384 in all. There are two Merit Officers, corresponding respectively to the Five Emperors of the Three Heavens. Above, the Merit Officers correspond to 1,200 official lords; below, they are in accord with the Qi of 36,000 deities.

Another account holds that these deities are all spirits within the human body. The sole exception is the Incense Officer on Duty: each of the thirty-two heavens sends one such officer down to the world to inspect affairs, then return to Heaven and report.

The phrase “what is stated in the petition” means setting out one’s request to the deities—that is, reporting the words in one’s heart. The statement should be concise and appropriate, and offered silently in a spirit of utmost sincerity.

“Today is auspicious” refers to fasting days and assembly days such as the Three Primal Days, the Eight Seasonal Nodes, the Five Feast Days, the Ten Days of the Zhi cycle, and the Three Assemblies. These are called propitious days. If a Day of Heavenly Pardon, a Jiazi day, or a Gengshen day falls on a seasonal festival, an assembly day, a primal day, or a feast day, it is called an auspicious day.

“Undertaking a prolonged fast in the pure hall”: The Dark Master says that one may speak of a “prolonged fast” only when undertaking one in the first, seventh, or tenth month. On other days, one should not use this phrase, but say instead, “Today is auspicious; I undertake fasting and purification in the pure hall.”

“Practicing the Way of the Highest Scriptures”: Only practitioners who understand and follow the Way of the Three Caverns’ Covenant of the Central Alliance may use the phrase “practicing the Way of the Highest Scriptures” when describing a ritual. Others should not use it.

“Delivering beings without limit”: This phrase is appropriate only when referring to delivering beings in the netherworld across the ten directions. In ordinary circumstances, one should specify that one is reciting scriptures for a particular purpose.

“Your servant and A and B” is the opening formula of a petition, referring to the person making the report and those involved.

When writing, address practitioners according to whether they have received a register of ritual authority—a credential of office granted by the Daoist tradition. Those who have received one should be addressed by their ritual rank; those who have not should be addressed as “a disciple who serves the Dao, your servant, so-and-so.” On an auspicious day, after fasting and purifying the ritual hall, state that you are reciting the scripture for a particular purpose. If you are reciting it on someone else’s behalf, state for whom and why you are reciting it, and present the intention of the recitation.

In “Turning the Scripture to Receive Life,” “turning the scripture” means reciting it repeatedly and turning back the numinous Qi. “Ten turns return the numen” means that reciting it ten times turns the numinous Qi back.

Pray that what you have presented may ascend and reach the presence of the Supreme Emperor of Primordial Beginning, above the thirty-two heavens. Then perform the hand gestures used in Daoist liturgy.

Xue Youqi’s commentary says that the “Supreme Emperor of Primordial Beginning” here is not the Celestial Worthy of Primordial Beginning. The Emperor’s exalted rank is equal to that of Primordial Beginning, so he may be called the Supreme Emperor of Primordial Beginning. This shows that “Primordial Beginning” is not a title used only for one exalted deity. After completing the incense-burning and censer-opening rite, visualize the Qi of the thirty-two heavens—what Daoism describes as the vital energy of life and the cosmos—as jade-colored rosy clouds pouring into the crown of your head. Then silently recite the secret incantation:

“Tanluo Yuluo, Wuxu Liutuo. Taichong Taiji, Yin-Yang embrace and unite. Emerging from being and entering nonbeing, beyond the measure of ghosts and spirits. Emerging from death and entering life, transforming spontaneously. The primordial Qi of Primordial Beginning, mystery within mystery. It reaches upward to the highest summit and downward to the Great Abyss. Recite it once, and grave illness will be cured; refine and nourish the hun and po souls, and true Yang Qi will naturally be complete. Through fasting, ritual observance, and recitation, accumulate ten thousand repetitions and you may fly as an immortal. The supreme secret incantation continues without end among the myriad spirits; the incantation in the heart should be proclaimed again and again. Tanluo’s covenant in the cavern, uniting with the Dao and becoming true. The highest summit of Jade Clarity, the numinous Qi of the Dao permeating all things. Distribute the numinous Qi and pour it down into my body. Form and spirit attain the wondrous state; transformation and ascent follow naturally. All is carried out according to the prescribed rites, commanding the myriad numinous beings. Swiftly obey the law of the Supreme Emperor of Primordial Beginning.”

Finally, guide the Qi through thirty-two cycles.

During cultivation, visualize the primordial Qi (vital energy) of the Thirty-Two Heavens—the subtle energy between Heaven and Earth—entering your body. Imagine that you are one with the Celestial Worthy of Primordial Beginning. Only then begin reciting the scripture, thereby embodying the deeds of the Celestial Worthy of Primordial Beginning.

Following the method described earlier, begin with Huangzeng Heaven and take in the primordial Qi in sequence, using the color corresponding to each heaven: inhale it through the nose, then guide it into the mouth and swallow it.

The primordial Qi of the eight eastern heavens is, in sequence, yellow, green, azure, red, dark blue, black, jade green, and purple. Draw it into the liver to embody the deeds of the Celestial Worthy of Primordial Beginning. Visualize this Qi entering the liver, gallbladder, and sinews; its essence transforms into Young Master Wu Ying, the liver spirit, dressed in purple and wearing a lotus crown, who dwells in the liver.

The primordial Qi of the eight southern heavens is, in sequence, white, yellow, green, azure, red, dark blue, black, and jade green. Draw it into the space between the pericardium and the blood vessels. Visualize its essence transforming into Lord Si Ming, the heart spirit, whose appearance resembles the Celestial Worthy of Primordial Beginning. Wearing a hibiscus crown, he dwells in the heart.

The primordial Qi of the eight western heavens is, in sequence, purple, white, yellow, green, azure, red, dark blue, and black. Draw it into the space between the lungs and the skin. Visualize its essence transforming into the Venerable Spirit Bai Yuan, the lung spirit, dressed in plain robes and wearing a lotus crown, who dwells in the lungs.

The primordial Qi of the eight northern heavens is, in sequence, jade green, purple, white, yellow, green, azure, red, and dark blue. Draw it into the kidneys and the spaces between the bones and joints. Visualize its essence transforming into Lord Tao Hai, the kidney spirit, dressed in purple and wearing a lotus crown, who dwells in the kidneys.

The Mysterious Master said: The pure and proper Qi of Lingbao (the Daoist vital energy cultivated in the Lingbao tradition) is the true and proper Daoist Qi of the Thirty-Two Heavens. Without absorbing this Qi, inner cultivation has no foundation for accomplishment, and spells performed outwardly will receive no response. To practice the Great Dao with an empty body, or to have lower spirits recite the sacred chapters, is only futile effort.

To perform the practice, first click the teeth together nine times to gather the mind and spirit. Then enter the Diagram of the Origin’s Guiding Lines and Flowing Transformations through the Gate of Heaven (the opening at the crown of the head). Follow the stellar measures as you pace the ritual steps, envisioning the Daoist Qi in each heaven’s distinctive color and drawing it into your mouth. For the Eight Heavens of the East, pace the ritual positions of the seven lodges Dou, Niu, Nü, Xu, Wei, Shi, and Bi. For the Eight Heavens of the South, use the positions of Jiao, Kang, Di, Fang, Xin, Wei, and Ji. For the Eight Heavens of the West, use Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. For the Eight Heavens of the North, use Kui, Lou, Wei, Mao, Bi, Zi, and Shen. The Four Cardinal Heavens of Brahma do not fall among these principal lodges’ ritual positions. Instead, draw in the corresponding Daoist Qi according to each heaven’s color, then stand and wait for the response to flow through you. The complete method is set out in the Great Rites; it is only briefly described here.

Face east when reciting the scripture.

The recitation ritual proceeds as follows. On the first recitation, begin with the preface before the Dao Lord, starting with “The Dao said: In the past, in the Heaven of Primordial Blue…” At this point, first practice visualization, then recite the main text that follows. On the second recitation, begin with the main text of the Scripture of Primordial Beginning, the Cavern Mystery, and the Numinous Treasure. Accompany each recitation with one act of visualization. Repeat this cycle until you have recited the scripture ten times. On the tenth recitation, recite the preface once more, making the invocation and visualization anew.

The scripture is recited ten times in accordance with the principle of “ten cycles of delivering people.”

The passage from “The Dao said: In the past, in the Primordial Blue…” to “Face east when reciting the scripture” is the preface of the Great Dao Lord Taishang Yuchen.

Methods of the Supreme Scripture of the Cavern Mystery and Numinous Treasure for Delivering People Without Limit, Volume One.

Methods of the Supreme Scripture of Primordial Beginning for Delivering People Without Limit, Volume Two.

Taishang Sanwu Du Gong Zhilu (a Daoist title for ritual office and the transmission of talismans and registers).

Disciple Chen Shiqing.

After the titles of Volumes One and Two of the Supreme Scripture and Method of the Limitless Salvation of Humanity, Numinous Treasure of the Cavern Mystery (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Jingfa), the text lists “the registers and offices of the Supreme One’s Three and Five.” This indicates that the annotator, Chen Chunrong, held the corresponding Daoist rank and registers.

According to the explanation attributed to the Sovereign of Humanity, The Wondrous Scripture of the Supreme Beginning on the Limitless Salvation of Humanity is the title Lord Dao marked for the scripture. “Supreme Cavern Mystery Numinous Treasure,” before the scripture’s title, appears because the Jade Dawn Lord Dao wrote a preface for it, so the word “Dao” was placed at the beginning. The text is called “Supreme Beginning on the Limitless Salvation of Humanity” because the Heavenly Worthy proclaimed it in person, and “Supreme Beginning” was therefore used as its title. The passage before “spontaneity” is Lord Dao’s brief preface; only from “the primordial cavern” onward does the main text, spoken by the Heavenly Worthy, begin.

“Supreme Beginning Cavern Mystery Numinous Treasure, the original chapter” in the “Cavern Mystery Chapter” is the title the Sovereign of Humanity assigned to that chapter.

In “the wondrous opening of the supreme grade,” “Supreme” refers to the source of the myriad Ways, while “Beginning” refers to the origin of the myriad Qi (vital energy). “Cavern” means wondrous responsiveness; “Mystery” means profound, hidden transformations that are difficult to fathom; “Numinous” means that one’s prayers bring a responsive transformation; and “Treasure” means the foundation of the immortals, perfected beings, and sages. These six characters are regarded as the ancestors of the myriad Ways and the source of the myriad Qi. They return to the “Great Cavern,” and are therefore called “the wondrous opening of the supreme grade.”

“The ten turnings that save humanity” refers to the method of numinous transformation through which the Heavenly Worthy proclaimed this scripture ten times and its teachings passed through ten stages of transformation.

Together with the preceding text, “A hundred demons concealed in hidden rhymes, joining and separating through spontaneity” forms a passage of four lines and twenty-four characters. It is the Sovereign of Humanity’s summary of the scripture’s overall purpose and meaning, and it opens the “Cavern Mystery Original Chapter.”

The Venerable Master Xuan says that the meaning of these talismanic texts is to write the names of a hundred kinds of demons and spirits in hidden rhyming verses. The verses may be separated or joined, all in accord with the way things naturally take shape.

The “hundred demons” refers to the kings among the Great Demon Emperors of the Nine Heavens. They were born through transformation from the Original Qi of Jade Clarity, together with the Lord on High and the Primordial Beginning, and are descendants of the imperial lineage. The Jade Clarity King of Divine Empyrean, the Demon-Subduing King of Jade Clarity in Purple Empyrean, the King Who Preserves the Radiance at the Central Pole of the Cinnabar Landscape, the King of Luminous Insight in the Jade Clarity Cavern of Azure Empyrean, the King of Wondrous Transformation in Jade Empyrean, and the Jade Clarity Kings of Great Empyrean, Emerald Empyrean, Radiant Empyrean, and Lang Empyrean are all great demon emperors. Next come the great demons of the Nine Heavens, Three Heavens, Three Realms, Three Pure Ones (Sanqing), Five Emperors, and various heavens, as well as the demons of the Brahma Heaven’s numinous lords; the demons of the Three Offices’ celestial ministers and Great Mystery; and demons called Bi, Fei, Ling, Zhi, and Shen, continuing to the hidden rhyming verses of the great demons of the Six Heavens. These are all arranged in the second chapter, where the hundred demonic sounds of wondrous cavernous mystery are joined and divided in varied ways to form the text.

Red Text

Red Text of the Great Ultimate’s Wondrous Transformation, Divine Spirits, and Primordial Cavern

The Primordial Beginning set transformation in motion, and Great Mystery began to reveal its numinous wonders. Emptiness reached its utmost limit, without form or image; only a single Qi flowed and transformed into embodied forms. From it came the two luminaries, the sun and moon, while the five celestial bodies gathered their essences. All things mingled and followed their natural course, washing away what had congealed and become obstructed. The true Qi was gathered and directed, its radiant scenery spread out, and its brilliance shone across the Nine Heavens. The Flame Pool stretched broad and vast, and the seven cycles converged at once. The praying master Lu Hao; the Cinnabar Heaven shone with radiant light. Vermilion brilliance refined and delivered beings, while red clouds scattered their luminous glow. The Three Florescences flourished in beauty, their radiance illuminating the Emperor’s Dawn, the realm where the Celestial Emperor resides.

The “Red Text of the Great Ultimate’s Wondrous Transformation, Divine Spirits, and Primordial Cavern” gathers and nurtures the Nine Yangs, bringing the order of the Way into clarity and thereby forming the realms of the Nine Empyreans and Nine Heavens. Thus the Celestial Empyrean of the Jade Clarity Void Sovereign in Divine Empyrean spreads forth the “Qi of the Upper Numinous Radiance, the Nine Yangs, Pure Truth, and Primordial Brahma,” thereby forming the celestial realm.

The Cinnabar Empyrean of the Southern Pole’s Jade Text Heaven spreads forth the “Qi of Cinnabar Numinous Wondrous Radiance, Cavernous Yang, Luminous Truth, and Primordial Brahma,” thereby forming the celestial realm.

The Heaven of the Azure Empyrean and Supreme Void, the Heaven of the Great Ultimate, is permeated by the Qi of the Primordial True Spirit Unity of Great Hua and Supreme Yang. From this Qi, the heavenly realm takes shape.

The Heaven of the Jade Empyrean and Jade Spirit, Pure Radiance, is permeated by the Qi of the Primordial Unity of Pure Yang and Ultimate Truth, of Jade Spirit and Pure Radiance. From this Qi, the heavenly realm takes shape.

The Heaven of the Great Empyrean and Great Spirit, True Origin, is permeated by the Qi of the Great Unity of Three Yangs and Nine Truths, of Great Spirit and Cavernous Radiance. From this Qi, the heavenly realm takes shape.

The Heaven of the Lang Empyrean and Pure Spirit, Luminous Origin, is permeated by the Qi of Supreme Unity, the Ultimate Truth of the Six Yangs, of Pure Spirit and Luminous Radiance. From this Qi, the heavenly realm takes shape.

The Heaven of the Purple Empyrean and Primordial Spirit, Supreme Limit, is permeated by the Qi of the Heavenly Unity of Subtle Truth, Clear Yang, and Primordial Spirit, Purple Radiance. From this Qi, the heavenly realm takes shape.

The Heaven of the Luminous Empyrean and Subtle Spirit, Precious Radiance, is permeated by the Qi of Void Unity, the Refined Truth of Luminous Yang, of Subtle Spirit and Precious Radiance. From this Qi, the heavenly realm takes shape.

The Heaven of the Azure Empyrean and Jade Radiance, Limitless, is permeated by the Qi of Pure Unity, the Heavenly Truth of Primordial Yang, of Azure Spirit and Jade Radiance. From this Qi, the heavenly realm takes shape.

These nine empyreans and nine heavens are all heavenly realms of the Brahma heavens, brought into being from the Red Writings of the Mixed Cavern—red jade characters containing the primordial mysteries of heaven and earth.

The Red Writings of the Mixed Cavern: with both hands, gather the Jade Clarity writings. The True One beyond all beyond.

The Qi of Pure Unity, the Heavenly Truth of Primordial Yang, of Azure Spirit and Jade Radiance, mixes together and forms the heavenly realm.

These nine empyreans and nine heavens are all heavenly realms of the Brahma heavens, brought into being from the Red Writings of the Mixed Cavern.

The Red Writings of the Mixed Cavern: with both hands, gather the Jade Clarity writings. The True One beyond all beyond.

“Mixed” means chaos; “Cavern” means the Qi of Cavernous Yang. These five characters came into being before the Great Brahma Heaven appeared. During the Red Enlightenment kalpa, an age of primordial tribulation in Daoist cosmology, the Celestial Worthy of Primordial Beginning refined them with the fire of Cavernous Yang, and only then did these writings take shape. “Red Writings” refers to the red characters on jade. They existed alongside chaos, before heaven and earth; they condensed and appeared above the void, gathering within the Great Origin. The “Origin” in “Great Origin” also means the root. Because it is the root of roots, it is called “the True One beyond all beyond.”

The Primordial Kalpa of the Ancestor brought forth the various heavens.

“Ancestor” means beginning. At the initial kalpa, the Qi of the Mysterious, Primordial Beginning suddenly brought into being five hundred million heavens. The “initial kalpa” refers to the period when the world had just come into existence and had not yet undergone cycles of formation and destruction. The Essentials of Elixir Methods in Inner Form says: “‘Primordial Beginning’ is the ancestral Qi of precelestial emptiness and natural spontaneity; in the human body, it is called one’s own primordial spirit, which has remained undestroyed since the ancient kalpas.”

“Opening and Illuminating the Three Radiances” means revealing the three kinds of light that embody the Dao’s fundamental principle. The “Three Radiances” can refer to the sun, moon, and stars, or, from the perspective of Daoist internal cultivation, to the three primordial energies that constitute Heaven, Earth, and all things.

Heaven and Earth divide into the two principles of Yin and Yang, and the sun, moon, and stars shine forth. All of them receive the original primordial Qi—the fundamental energy present at the beginning of Heaven and Earth’s formation—and are therefore called the “Root of Heaven.” The Scripture on the Inner Image and the Meaning of the Elixir (Neixiang danzhi jing) says that the Dao gives rise to One, then to Two and Three, and that Three gives rise to all things. The Scripture on the Origin of the Void and Naturalness (Xuwu ziran benqi jing) says that the Dao must have “Three” to accomplish its work. This means that three things must come together for their function to be fulfilled; when something lacks a third element, it often cannot take shape. The primordial Qi between Heaven and Earth divides and combines to form the Three Qi, which further transform into the Nine Qi. The Three Qi are the foundation of Heaven and Earth; the Nine Qi are the foundation of all things. Thus, in the Dao, “Three” is the Three Qi; among all things, it is the Three Powers—Heaven, Earth, and humanity; in the heavens, it is the Three Lights; and within the human body, it is the Three Primordial Essences. All derive from the ancestral primordial Qi of the Origin.

In the symbolic language of internal cultivation, these fundamental substances may be called lead, mercury, and cinnabar. Put directly, they are the innate nature possessed by each person and the wondrous transformation of Yin and Yang Qi in their daily operation. Though human nature is luminous and subtle, people often do not know that its source lies in the Kun Palace, between the two kidneys. This is where the Qi of innate emptiness and naturalness, pure essence and true unity, takes root; the transformations of Yin and Yang also begin there. The scripture compares this to a fruit’s seed: the seed is the foundation of the fruit. Once planted in the earth, the Yin and Yang energies interact, and only then does it sprout and take root, eventually growing branches, leaves, blossoms, and fruit. Without a root, the source cannot be preserved for long. The Celestial Worthy therefore first points out that ancestral Qi is the Dao’s basis, then explains that the Three Radiances are the Dao’s root.

The Lingbao tradition includes a practice called “Opening and Illuminating the Three Radiances.” At sunrise, calm the mind, face the sun, and recite the Yuyi Incantation, which summons the divine beings within the sun. Draw in the sun’s purple Qi and swallow it eighty-one times. When the moon first appears, face it and recite the Jielin Incantation, which summons the divine beings within the moon. Draw in the moon’s yellow Qi and swallow it one hundred and twenty times. As the Xu hour draws to a close, gaze up at the Northern Dipper, recite the inner names of its seven stars, and absorb their golden light forty-nine times. The scripture says that cultivating these three Radiant Qi enables one to “restore Jing and return to the womb”—that is, to return one’s vital essence and energy to their innate state. After three years of practice, one may receive Daoist scriptures and become a “Perfected Being of the Three Radiances.”

Another practice, “The Way of Inner Audience with the Three Radiances, Flying Immortals, and Dividing the Form,” consists of visualizing and paying respect at set times to three deities within the body. During the Chen, Xu, Chou, and Wei periods, one pays homage to Xuan Jian, the deity who administers destiny in the heart of the middle source, located in the spleen. He is also known as the Lord Taiyi of the Central Pole. The practitioner clicks the teeth five times, visualizes yellow Qi in the spleen, and sees within it a Perfected One dressed in yellow, with the appearance of a newborn infant, then recites a prayer. The spleen is called the Jade Hall or Jade Chamber; it governs the nourishment and formation of the body.

During the Yin, Mao, Wu, and Shen periods, one pays homage to the Lord Taiyi of the upper source, also called the Elder of the South Pole. The scripture says he governs the hun and po souls, the spirit of the womb, the Qi of destiny, and the chamber of the fetus. The practitioner clicks the teeth nine times and visualizes the Palace of the Supreme Ultimate—also known as the Palace of Taiyi—one inch inside the crown of the head. It is filled with red and yellow Qi, within which appears a Perfected One dressed in crimson, with the form of a child. The practitioner then recites a prayer.

During the Zi, You, Si, and Hai periods, one pays homage to the Northern Pole Mother of the Mysterious Way of the lower source, named Xuanmiao, who resides in the kidneys’ “Palace of Double Union.” The scripture says she governs Jing and Qi, as well as the registers of life and death. The practitioner clicks the teeth four times and visualizes white Qi in the center of the buttocks. Within the Qi is a divine tortoise, on which sits the Mysterious Maiden, the numinous consort. She wears blue and white robes and has the form of a newborn girl; the Lords in Charge of Records and in Charge of Destiny stand at her left and right. The practitioner then recites a prayer, asking the Lord in Charge of Destiny and the Lord in Charge of Records to erase their name from the register of the dead and enter it instead in the register of long life.

The scripture concludes that one should practice these methods for a long time, keeping them constantly in mind and never forgetting them. They are secret Lingbao methods practiced by the Three Sovereign Lords of the Dongxuan Cavern and must be cultivated according to the rules of pledging an oath and receiving instruction from a master.

From this point on, one is no longer credited or charged with merit and transgression in the registers of one’s ancestors, nor is one removed from the register of the dead. Instead, one is entered anew in the register of long life. Practice in this way over a long period, keep it constantly in mind, and do not forget it. This is the practice cultivated by the Three Sovereign Lords of Dongxuan. It is indeed a secret and essential teaching of the Lingbao scriptures. In practicing it, one must also swear an oath to Heaven and inform one’s teachers and elders.

Above, there are no more ancestors; only the Dao is one’s body.

Receive the natural endowment of primordial, wondrous Qi (the vital energy of the cosmos’s origin), and transform it into the Dharma body of the human way. The Dao takes emptiness as its root and naturalness as its nature. With the Dao as one’s body, one no longer takes one’s ancestors as one’s foundation.

The five writings open and expand, bringing divine beings to life everywhere.

The Sovereign says: “The five writings” are the inner sounds written in red script and jade characters, transmitted by the Five Elders of the Five Directions—one kind of Lingbao scripture. The five chapters of true writing unfold the form of Heaven and Earth, allowing divine beings to flourish everywhere. Without the true writings, the sun and moon could not shine, the stars could not gleam, Heaven and Earth could not be established, the world could not take shape, departed souls could not be delivered, and withered bones could not be restored to life. This is an essential teaching set forth in the Jade Clarity scriptures.

The Great Brahma Chapter

This is the Great Brahma Heaven, the highest realm among the heavenly realms.

The Scripture of the Dragon’s Ascent says: The Three Pure Ones’ Heavens lie above the Four Brahma Heavens and are governed by the Taiji Palace. The twelve Taiqing Heavens are where the Nine Immortals dwell and the Nine Elders gather, under the rule of the Later Sage of the Golden Gate. Above them are the twelve Shangqing Heavens, where the Nine Perfected dwell, governed by the Jade Dawn Lord. Higher still are the twelve boundless Daluo Yuqing Heavens, where the Nine Sages dwell, governed by the Celestial Worthy of Primordial Beginning. Together, these make up the highest heavenly realm, comprising thirty-six heavens.

The Yuluo Xiao Terrace, the Upper Capital on Jade Mountain.

The Xiao Terrace is a mysterious terrace built of the seven treasures, with nine tiers rising high and reflecting above the Daluo Heaven. The Upper Capital on Jade Mountain, in the Great Mysterious Metropolis, is where the patriarch, the Celestial Worthy of Primordial Beginning, governs the Mysterious Metropolis and Jade Capital.

At the highest reaches, beyond the supreme, is the Daluo Yuqing Heaven,

In the Great Luo Jade Clarity Heaven, one of the highest celestial realms in Daoism, the Jade Clarity Patriarch, the Heavenly Worthy of Primordial Beginning, holds a banquet for the Three Radiances—the light and true Qi of the sun, moon, and stars—and uses them to reveal the fundamental principles of the Dao. He dwells in the Mysterious Capital, the Jade Capital.

Above the Great Luo Jade Clarity Heaven lies a realm of supreme transcendence.

The Great Method of the Numinous Treasure includes a practice for opening the Three Radiances. It is said to be performed at sunrise: calm the mind and settle the Qi, face the sun, and recite the Incantation of Yu Yi, a spell associated with the sun. Then absorb the sun’s purple Qi and swallow it eighty-one times. At moonrise, face the moon and recite the Incantation of Jie Lin, a spell associated with the moon. Absorb the moon’s yellow Qi and swallow it one hundred and twenty times. As the hour of Xu draws to a close at night, look up toward the Northern Dipper, recite the seven stars’ secret inner names, absorb their golden light, and swallow it forty-nine times. Regularly refining and ingesting these three kinds of true Qi can restore Jing and Qi and replenish the body. After three years of successful practice, one may receive Daoist texts and become a Perfected One of the Three Radiances.

Another practice, called the inner court of the Three Radiances and the flying immortal’s division of form, requires practitioners to visualize the spirits within their bodies at set hours. During Chen, Xu, Chou, and Wei, pay homage to the central yuan’s inner spirit in charge of life, named Xuan Jian and also known as the Lord Taiyi of the Central Pole. This spirit nourishes the entire body and dwells in the spleen. The spleen is called the Jade Hall, or the Jade Chamber. Click the teeth five times and visualize yellow Qi filling the spleen. Within it is a Perfected One resembling a newborn infant, dressed in yellow and wearing a crown, named Xuan Jian. Then recite: “Xuan Jian of the Central Pole, True Lord Taiyi.”

During Yin, Mao, Wu, and Shen, pay homage to the Lord Taiyi of the upper yuan, titled the Elder of the Southern Pole. This spirit governs the hun and po souls, the spirit of the womb, life Qi, and the womb-palace. Click the teeth nine times and visualize the Palace of Taiji, also called the Palace of Taiyi, one inch inside the crown of the head. Red and yellow Qi fill the palace, where a childlike Perfected One stands, dressed in deep red. Then recite: “Elder of the Southern Pole, True Lord Taiyi.”

During Zi, You, Si, and Hai, pay homage to the Northern Pole Mysterious Mother of the lower yuan, named Xuan Miao. She dwells in the Double Harmony Palace within the kidneys and governs Jing and Qi, life and death, and the registers of talismans. Click the teeth four times and visualize white Qi in the buttocks. Within the white Qi is a divine tortoise, with the Mysterious Maiden—also known as the Numinous Consort—seated on its shell. She wears blue and white garments and has the form of a newborn girl. The Lord in Charge of Records stands to her right, and the Lord in Charge of Life to her left. Then recite: “Primordial Spirit of the lower yuan, Northern Pole Mysterious Mother, named Xuan Miao. I, [name], wish to attain a golden body and jade spring, and the state in which I may partake of food. I humbly ask that you command the Lords in Charge of Life and Records to erase my name from the register of the dead and enter it instead among the long-lived.”

After practicing for a long time, one should keep this constantly in mind and never forget it. The scripture says that this is the practice of the Three Sovereigns and Lords of Dongxuan, a vital secret transmission of the Numinous Treasure. Those who perform it must also swear an oath to Heaven and report it to their master.

Heaven has no ancestor before it; only the Dao is its own foundation.

All beings receive the wondrous primordial Qi—the subtle energy at the beginning of the cosmos—and follow the transformations of nature, taking shape as the Dharma Body of one who has attained the Dao, a body in accord with the Dao. The Dao takes emptiness as its foundation and nature as its own nature. Since the Dao is its own source, it has no ancestor before it.

The five kinds of sacred script open Heaven and Earth.

The Celestial Worthy said: “The five scripts” refers to the inner sounds of the Red Writings and Jade Characters transmitted by the Five Elders of the Five Directions. These are sacred characters contained within the true writings of the heavenly realm.

They universally give birth to spirits. Without the sacred writings, the myriad things could not shine, become manifest, take form, come to fruition, be delivered, or grow. This describes the secret by which the true writings of the Jade Clarity exert their wondrous power.

The five sacred texts unfold the forms of Heaven and Earth, generate them throughout, and establish the dwelling places of the spirits. Without the sacred writings, the sun and moon could not shine, the stars could not gleam, and Heaven and Earth could not be established. The world could not take shape, souls in the underworld could not be delivered, and withered bones could not be revived.

The Great Brahma Chapter

This is the Great Brahma Heaven, the highest heaven in the celestial realm.

The Scripture of the Dragon’s Ascension says: The Three Pure Ones’ heavens lie above the Four Brahma Heavens and are governed by the Office of Taiji. The twelve heavens of Great Clarity are where the Nine Immortals dwell and the Nine Elders assemble; they are governed by the Sage Empress of the Golden Tower. Above them lie the twelve heavens of Highest Clarity, where the Nine Perfected dwell, governed by the Dao Lord of Jade Dawn. Highest of all are the twelve heavens of the Unbounded Great Luo Jade Clarity, where the Nine Sages dwell, governed by the Celestial Worthy of Primordial Beginning. Together these are called “the heavens within Heaven,” comprising thirty-six heavens.

Yuluo Xiaotai,

Xiaotai is a dark terrace built of the seven treasures. It has nine levels and rises above the Great Luo Heaven, shining in splendor.

The Jade Mountain, Upper Capital.

The Jade Mountain, Upper Capital, in the Great Dark Metropolis is the Dark Capital of Jade, where the Celestial Worthy of Primordial Beginning presides.

The highest and most exalted celestial realm is the Great Luo Jade Clarity domain.

In the Great Luo Jade Clarity capital, the Jade Clarity Patriarch, Celestial Worthy Primordial Beginning, dwells in the Supreme Great Luo Heaven. The Sage Master, the Jade Emperor, governs the Palace of Jade Clarity in the Great Tenuity and rules the Heaven of the Seed People.

After immeasurably distant kalpas, that realm is subtle and unfathomable, seeming at once to have vanished and still to exist. “Three Blossoms and Li-Bian” refers to the Hall of Three Blossoms and the Li-Bian Palace above the heavens. The Three Blossoms are the Three Primordial Palaces of Jade Clarity: the Upper Primordial Jade Blossom Palace, the Middle Primordial Gold Blossom Palace, and the Lower Primordial Nine Blossom Palace. They are the abodes of the Sovereign Lords of the Three Primordials. Li-Bian refers to the detached palace and side halls within the Jade Clarity realm.

“The Great Abode of Wondrous Court” is the Wondrous Court Palace of Highest Clarity. The Ancestral Master, Lord of the Jade Dawn, dwells in the Great Abode Heaven of Highest Clarity, in the formless world.

“The Golden Gate and Jade Chambers” refers to the Golden Gate Palace of Luminous Solitude, governed by the Ancestral Master, Lord of the Jade Dawn; the Palace of Great Clarity, governed by the True Master, the Most High Lord Lao; and the Jade Chambers Palace of Highest Clarity.

“The forested ranks and pure, limpid pools” refers to the Upper Lodge of the Forested Ranks and the two Pure, Limpid Pools beneath the Jade Clarity Hall. The Dark Master says that, from the perspective of inner cultivation, these correspond to the Nine Palaces of the Muddy Pellet—the inner spirit palaces in the head. This is precisely the practice of paying homage within the inner court to Primordial Beginning: venerating Celestial Worthy Primordial Beginning within one’s body and mind.

The Imperial Commentary says: These are the names of the nine female and male palaces on Mount Yujing. They are compared to the Three Blossoms—Taihua, Zhonghua, and Shaohua—in the Niwan Palace of the human body, the head’s inner abode of the immortals. The Three Blossoms belong to Wood, and the Mother of Kun of the Jade Clarity resides among them. The Li Palace belongs to Fire and is inhabited by the Jade Consort of Highest Clarity. The Dayou Palace belongs to Earth and is inhabited by the Primordial Lord of Yellow Essence and Purple Numinous Power. The Miaoting Palace belongs to Water and is inhabited by the Divine Maiden of Great Mystery. These four palaces belong to the female palaces and lie on the northern side of Mount Yujing.

The Golden Gate Palace is inhabited by the Elder of Great Simplicity; the Jade Chamber Palace by the Sovereign Lord of Huayang; the Forest of Constellations Palace by the Perfected Person of Flowing Pearls; the Pure Subtlety Palace by the Primordial King of Great Oneness; and the Great Numinous Palace by the Crimson Child of the Upper Origin. These five palaces belong to the male palaces and lie on the southern side of Mount Yujing. All nine palaces are on Mount Yujing, arranged according to fixed directions like the human brain. If these palaces are correlated with parts of the human body, they do not originally correspond; people simply fail to notice because they are benighted and unaware.

For the “Naturally Vast Chapter,” form the Jade Clarity mudra with both hands.

“Vastly Pervading Brahma Qi”—the Mysterious Master says: “Vastly Pervading Brahma Qi is the primordial Qi within oneself, the vital energy that is the source of life. See the illustration for details.”

Illustration title: Diagram of Vastly Pervading Brahma Qi. Diagram of Vastly Pervading Brahma Qi at West Tortoise Mountain.

The Venerable Master said: “The source of the Brahma Qi is the Primordial Queen Mother. The Grand Primal Lady of the Nine Numinous Wonders, the White Jade Turtle Terrace, the Jade Radiance and Golden Truth, and the Ancestral Mother of Brahma Qi is also called the Queen Mother of the Green-Gold Elixir, Sovereign of the Great Dao. She dwells on Western Turtle Mountain, also known as Dragon Mountain. This is the fundamental hub of the Nine Qi and the place where True Earth gathers. It lies in the northwest, between the Hai and Zi positions, connects with the Jade Clarity realm, and extends to the Mud Pill (the upper Dantian in the head).

“It connects southward to the Tongyang Crimson Palace, upward to the Qi of the lungs, and downward to the inner gate, the portal of the sun and moon. The Golden Palace of the Elixir Chamber lies within the inner kidneys. It is three inches across, connects northward to the inner kidneys, opens beside the twelve spirit chambers, and extends to the Mud Pill. The sovereign of Brahma Qi dwells within this palace: the True Mother of the Feminine One. Brahma Qi ascends to pay homage day and night. If the mind harbors worldly thoughts and distractions, one loses the foundation for cultivating the Great Dao, and Brahma Qi cannot spread throughout the body.

“Circling the ten directions.”

The Essentials of the Inner Image of the Elixir says: This is primordial pure essence, the Qi of the True One, stored in the Kun Palace—that is, between the two kidneys. Through wondrous transformation it comes forth and rises to the Qian Palace. When Yang Qi reaches its limit, Yin Qi arises, then descends and returns to its origin. This cycle of rising and falling proceeds without interruption; hence the phrase “circling the ten directions.” For a detailed account of how Brahma Qi circulates, see the Method of the Diagram of the Flow and Development of the Primordial Guiding Principle.

“Within it is the spirit who delivers people and grants immortality.”

The spirit who delivers people and grants immortality is named Feisheng. He is in charge of helping people transcend the mundane world and attain immortality. The Imperial Commentary says: The spirit of immortality is a deity brought forth through the Primordial Heavenly Worthy’s emanation. His taboo name is “Father Ningzai,” and his courtesy name is “Joined to the Mother’s Essence.”

“Within it is the Lord of Long Life at the Southern Pole.”

In the Southern Pole Palace is the Lord of Destiny’s Deliverance, whose courtesy name is Xuyuan. He is in charge of recording the names of those who attain long life. The Imperial Commentary says: He is the Great Emperor of Long Life, also called the Great Emperor of the Southern Pole Who Records Life.

“Within it is the Deliverer of the World…”

The Lord Who Transcends the World is named Liang Daojue and styled Qinmingtian. He oversees the deliverance of people from the world, enabling them to escape the Three Calamities and Nine Misfortunes.

The Great Spirit Sima is named Guichangsheng and styled Yandaozhou. He governs the deliverance of people and the aid of the world. He commands divine troops clad in red armor, using their might to attack the sinister ghosts and monsters among the Six Heavens.

Among them is Lord Han, the Elder of Love for Life. The Lord of Love for Life is named You. As a venerable being among the spirits, he is called “Elder.” The imperial commentary says: The Lord of Love for Life is a divine lord in the Green Florescence Palace who bestows blessings and kindness and protects all living beings. He is named Guangcongyuan and styled Dutianmin.

Among them is Lord Han, the Elder of Love for Life. The Lord of Love for Life is named You. As a venerable being among the spirits, he is called “Elder.” The imperial commentary says: The Lord of Love for Life is a divine lord in the Green Florescence Palace who bestows blessings and kindness and protects all living beings. He is named Guangcongyuan and styled Dutianmin.

Among them are the Venerable Spirits of the Southern High Office of Fate, the Office of Records, Longevity, Increase of Years, and Relief from Misfortune. These are all spirits of the Southern High Dongyang Palace, the true spirits of the Six Offices of the Southern Dipper. They respectively govern people’s registers of fate and merit, extend their lives, increase their allotted years, and dispel calamities and misfortunes.

They restore bones and revive the dead, delivering people without limit. The Jade Clarity text reveals the secret.

These two lines summarize what came before: all the divine officers and perfected beings described from “among them are those who deliver people” onward can bring bones back to life and restore souls to the dead. They deliver beings far and wide and enable people to attain the Dao. The imperial commentary says: In the Celestial Administration of the Nine Heavens there is the Lord Who Restores Bones and Revives the Dead, named Dang Xianyuan and styled Bowuzhen; there is also the Lord Who Delivers People Without Limit, named Li Danchan and styled Zuhuangming. He oversees the offices that administer and inspect the Southern and Northern Poles, Taiwei, Ziwei, and other places.

The Mysterious Master says: The Qi of these spirits gathers in the Nine Heavens, and the Qi of the Nine Heavens gathers in Taiwei. Taiwei’s Brahmic Qi is the Qi of the High and Supreme Dongxuan. It can enter the human body and manifest within it. The text above was spoken by the Celestial Worthy of Primordial Beginning.

Chapter on Invoking the Perfected

Today, the registers are being examined, and the spirits of the heavens have all come before the hall.

“Today” refers to the day, at the beginning of the Red Bright Kalpa, when the Kingdom of Great Floating Li opened its charts and registers and checked their entries.

When summoning the Spirit Kings of the Ten Directions, form the hand-seals for each direction, click the teeth once, and make a respectful obeisance inwardly.

The Eastern Zhen Inscription, the Boundless Flying-Heaven Spirit King. At the beginning of the Red Bright Kalpa, the Kingdom of Great Floating Li opened its charts and registers and checked their entries.

When summoning the Divine Kings of the Ten Directions, form the hand seal corresponding to each direction, click the teeth once, and then make a bow inwardly.

In the eastern Zhen position, corresponding to the Zhen trigram of the Bagua (Eight Trigrams), the Limitless Flying-Heaven Divine King is honored as “Great Sage of Long Life, Measureless Savior of Humanity.” His secret divine name is “Hu.” He descends on the first, eleventh, and twenty-first days of each month.

In the southern Li position, the Limitless Flying-Heaven Divine King’s secret name is “Fei.” He descends on the eighth, eighteenth, and twenty-eighth days of each month.

In the western Dui position, the Limitless Flying-Heaven Divine King’s secret name is “Shan.” He descends on the fourth, fourteenth, and twenty-fourth days of each month.

In the northern Kan position, the Limitless Flying-Heaven Divine King’s secret name is “Yunshang.” He descends on the fifth, fifteenth, and twenty-fifth days of each month.

In the northeastern Gen position, the Limitless Flying-Heaven Divine King’s secret name is “Duxian.” He descends on the second, twelfth, and twenty-second days of each month.

In the southeastern Xun position, the Limitless Flying-Heaven Divine King’s secret name is “Wujing.” He descends on the third, twelfth, and twenty-second days of each month.

In the southwestern Kun position, the Limitless Flying-Heaven Divine King’s secret name is “Dise.” He descends on the sixth, sixteenth, and twenty-sixth days of each month.

In the northwestern Qian position, the Limitless Flying-Heaven Divine King’s secret name is “Nayu.” He descends on the seventh, seventeenth, and twenty-seventh days of each month.

In the upper direction, the celestial realm, the Limitless Flying-Heaven Divine King’s secret name is “Juewu.” He descends on the ninth, nineteenth, and twenty-ninth days of each month.

The Limitless Flying Celestial King of the Lower Branch of the Earthly Branches Chen and the Upper Branch of Si, the Great Sage of Longevity who saves beings without measure, dwells in the directions of Chen and Si. His inner taboo name is “Ying.” On the tenth, twentieth, and thirtieth days of each month, he descends to the human world.

The Mysterious Master says: The Flying Celestial Kings of the Ten Directions possess vast majesty and virtue, profound spiritual power, and a sacred transformative force beyond comprehension. At the beginning of the Red Radiance Kalpa, on the day the charts were opened and the registers checked in the Kingdom of Fuli, the kings received the command of the Supreme Venerable Original Beginning to oversee all charts, documents, and registers throughout the Three Realms and Ten Directions. They also went to the Imperial Pavilion to examine the sins and blessings of living beings, record their merits and faults, and assess their ranks according to the circumstances of each region, so that all beings might receive boundless salvation. Whenever beings are to be rescued or those near death are to be healed, Flying Celestial envoys and officers and troops must be dispatched, and a report made to the kings requesting that they carry out the rescue.

The Perfected Flying Celestial Kings of the Ten Directions and the Great Gods of Longevity and Worldly Salvation, whose number is beyond measure, arrive together in flying clouds. They ride vermilion carriages with green curtains, adorned with feathered canopies and jade fittings on the wheels. Vermilion phoenixes and five-colored dark dragons draw the carriages. Their procession bears nine-colored ceremonial insignia and the Tenfold Sacred Banners, ritual flags used in Daoism. At the front, nine phoenixes cry out together. The vanguard belongs to Yang, whose number is odd, so it uses nine.

At the rear, eight luan birds cry out together. This refers to the Eight Trigrams. The rearguard belongs to Yin, whose number is even, so it uses eight.

Lions and white cranes accompany the procession, their cries and songs blending in a graceful, resonant harmony. The Five Elders, revered deities in Daoism, lead the way, while gathered immortals guard the carriages. Millions of carriages and thousands upon thousands of mounted attendants descend through the air.

The Five Elders are the Emperors of the Five Directions. The Great Sages of the Ten Directions hold lofty positions, so they summon the Five Emperors to lead the way, with the assembled immortals accompanying them as they travel and open the road together. The Jing of the Five Talismanic Practices records: The Eastern Azure Emperor is named the Primordial Elder of Azure Numina of the Beginning of the Green Spirit, Lord of the Flowering Forest of Precious Peace; his surname is Yan, his personal name Kai, and his courtesy name Awe-inspiring Spirit Gazing Upward. The Southern Vermilion Emperor is named the Primordial Elder of the True Numina of the Vermilion Spirit, Lord of the Sunlit Heights of Brahma’s Treasure; his surname is Dongfu, his personal name Jiyan, and his courtesy name Red Piao Nu. The Central Yellow Emperor is named the Primordial Elder of the Primordial Numina of the Primordial Spirit, Lord of the Origin of Jade Treasure; his surname is Tongban, his personal name Yuanliang, and his courtesy name Containing the Pivot. The Western White Emperor is named the August Elder of the Bright Numina of the Golden Gate of Seven Treasures; his surname is Shangjin, his personal name Changkai, and his courtesy name Radiant Po Hun. The Northern Black Emperor is named the Mysterious Elder of the Five Numina of the Jade Treasure of the Northern Dipper’s Single Jade, Lord of the Hidden Yin; his surname is Heijie, his personal name Linghui, and his courtesy name Hidden Marquis Ju. These five Emperors are all spirits born naturally, and are therefore called the “Five Primordial Elders.”

“Radiant light streams past the carriage, illuminating the earthly pattern” means that flowing jade light shines and reflects between the figures, while the hubs of the cloud chariot circle around the ritual seat.

“Overseeing the perfected and delivering the living” means that the sages of the Ten Directions gather where the Emperors reside, supervise and direct the perfected, and examine and deliver sentient beings.

The chancellors of the heavens form a hand seal by pressing the middle finger against the base of the thumb. A chancellor is a divine official who assists the workings of Heaven and Earth and attends to the affairs of the heavens. Those who have received deliverance and thereby gained new life serve as guests, under the chancellors’ care and guidance.

“South Prosperity Upper Palace; Han, Director of the Registers of Separation” refers to Lord Han of the South Prosperity Upper Palace, who oversees and inspects the registers of those who attain long life.

“The Great Spirit Who Oversees Life” is the Perfected One who delivers sentient beings, whose courtesy name is Supporting Righteousness.

“Carrying the registers and holding the records, all arriving before the Emperor” means that the spirits carry the rosters and records and come together before the Emperor. Lord Han oversees and inspects the registers of those who attain long life; the Great Spirit Who Oversees Life is the Perfected One who delivers sentient beings, whose courtesy name is Supporting Righteousness.

Holding the divine register—a document recording divine offices and names—and carrying the roster, they come together before the Lord Emperor. In accordance with those each is responsible for saving from bondage, they solemnly inspect the various heavens. This refers to the hand gesture described below.

The preceding passage is the main text, spoken by the Dao Lord Yuchen, a revered deity in Daoism, who explains the purpose of receiving salvation.

Proclamation to All

This chapter uses forty-eight characters to issue a decree throughout the Three Realms. While reciting it, one forms the Jade Clarity hand seal, a Daoist hand gesture.

“Proclamation to the Three Realms”—

The Three Realms are the Desire Realm, the Form Realm, and the Formless Realm.

“The boundless divine regions”—

This refers to worlds without limit in the ten directions.

“The Office of Winding Springs, the Northern Capital of Luofeng”—

The Office of Winding Springs is the Right Palace of the Lower Origin. Beifeng lies in the Gui sector, to the north of Heaven and Earth. It is called the Fengdu Office of Winding Springs. Luofeng is the name of a mountain in the Northern Capital.

The Scripture for Subduing Demons says: “In the far north below lies a vast sea, foul, rank, and black, with no visible shore. In the sea stands a mountain, 106,000 li high, reaching upward to the Azure Vault and extending downward to the Wind Springs. It is called Mount Luofeng of the Northern Capital. Near the waterline, a great cavern opens in the mountain. It is called the Palace of Yin Radiance Heaven; it extends 36,000 li around and contains thirty-seven hells. The cavern is ruled by the Heavenly Lord of Great Yin.”

Outside the great cavern, six more grotto palaces stand on the mountain, each governed by one of six heavenly demons. These six are the six bureaus under the Heavenly Lord of Great Yin. Their junior officials number 360,000. The six grotto palaces are, in order: the Palace of Yin Heaven Where Zhou Is Forever Cut Off; the Palace of Heaven of Supreme Severity and Just Administration; the Palace of Heaven of Dawn, Endurance, Offenses, and Martial Achievement; the Palace of Heaven of Tranquil Illumination and Sinful Qi; the Palace of Heaven of Ancestral Spirits and Seven Transgressions; and the Palace of Heaven of Bold Command, Linked Courtyards, and Repeated Defilement.

The scripture says that those who can recite the names of these six palaces with reverence may receive the demon kings’ recommendation, have their names removed from the register of the dead, and gain support in matters of life and death, along with immeasurable blessings. The six palaces correspond with the six palaces within the cavern of the Heavenly Lord of Great Yin. They communicate with one another and jointly administer punishments for offenses. There are also vast numbers of officials and clerks in the various bureaus, assigned to their posts according to their duties; they cannot all be counted.

The Three Officials are the Heavenly Official, the Earthly Official, and the Water Official. Each has three palaces, together known as the “Nine Offices.” The Scripture on the Grades and Precepts of the Three Origins records that the Heavenly Official of the Upper Origin belongs to the Jade Clarity realm and that its three palaces were formed from three kinds of Qi (vital energy as understood in Daoism): blue, yellow, and white. The central palace is called the Palace of Purple Tenuity, Seven Treasures, and Primordial Yang. It has three offices: the left office oversees inquiries into matters of life, the right office oversees inquiries into matters of death, and the central office examines life and death, guilt and merit, as well as calamities and punishments such as the “wind blades.” The left palace is called the Left Palace of the Great Ultimate of Primordial Yellow in the Great Dark Capital, also known as the Left Ministerial Palace of Jade Clarity. The right palace is called the Right Palace of the Great Ultimate of the Grotto White in the Great Dark Capital, also known as the Palace of Clear Tenuity. Each has three offices, whose duties of inquiry are the same as those of the central palace. The three palaces of the Upper Origin govern nine offices, which in turn govern thirty-six bureaus.

The Earthly Official of the Middle Origin belongs to the Highest Clarity realm and was formed by the coalescence of the Qi of Primordial Grotto and Mixed Numinousness with the essence of Utmost Yellow. Its central palace is the Palace of Grotto Numinousness and Clear Emptiness, with three offices: the Office of Enduring Offenses and Bright Dawn, the Office of Severing Yin Heaven, and the Office of Seven Failings and Tranquil Illumination. Their duties of examining guilt and merit are the same as those of the Upper Origin. The left palace is the Palace of Southern Ultimate Grotto Yang, with the Office for Judging Affairs, the Office of Ancestral Numinousness, and the Office of the Numinous Spirit. The right palace is the Palace of Northern Feng, also called the Palace of Yin Heaven, with the Office of Linked Winding Springs, the Office of Great Evil and Nine Abysses, and the Office of Guilt Qi and Xianchi. The three palaces and nine offices of the Middle Origin govern forty-two bureaus, whose duties of inquiry are the same as those of the Upper Origin.

The Water Official of the Lower Origin belongs to the Great Clarity realm and was formed by the coalescence of the Qi of Wind and Marsh with the essence of Dawn Vastness. Its central palace is the Palace of Grotto Springs in Yang Valley, also called the Azure Florescence Directional Palace, with the Office of Azure Origin Numinous Names, the Office of Nine Springs and Cold Night, and the Office of Northern Solitary Azure Numinousness. The left palace is the Azure Numinous Palace, with the Office of Numinous Calamities, the Office of Long Night, and the Office of Numinous Treasure Calamity Blades. The right palace is the Palace of Fengdu, with the Office of Opening and Delivering through Calamities, the Office of Springs, Winding Paths, and Ghosts and Spirits, and the Office of Great Calamities that Reach the Numinous. The three palaces and nine offices of the Lower Origin govern forty-two bureaus, whose duties of inquiry are the same as those of the Middle Origin.

Together, the Three Origins comprise nine palaces, twenty-seven offices, and one hundred and twenty bureaus. The left offices oversee matters of life, and the right offices oversee matters of death. Meritorious deeds are recorded in the left offices’ Azure Registers, while offenses are recorded in the right offices’ Black Registers. When guilt contains merit, or merit contains guilt, the matter falls under more than one bureau. Matters concerning those who have attained the Dao are reported to the central palace; those concerning meritorious people are reported to the left offices, and those concerning the guilty are reported to the right offices. On each day of the Three Origins, the relevant offices gather to review and verify the cases, then submit their findings to the Three Officials.

Twelve River Sources (the source of the Celestial River)

The Mysterious Master said: “Within the twelve celestial divisions are twelve sources of rivers. These sources extend upward to the Limitless; the Sea of Confluence carries water to the source of the Celestial River at the Eastern Well.”

Cheng Xuanying’s commentary says: This passage describes refining and transforming the souls of the dead with the essence of yellow water. “Twelve” refers to the twelve months of the year, and “river source” refers to the Celestial River. There are twenty-eight lunar mansions in the heavens. The Eastern Well is the source of the Celestial River and the place where all waters converge. The moon is the essence of Great Yin and the root of all waters. The moon travels around the heavens once each month; there are twelve months in a year. Once in each month, the sun and moon meet, and at that time they pour water into the realm of the Flower Pond at the Eastern Well. This is the place where the souls of the dead are refined and transformed, so it is called the “Twelve River Sources,” a name that explains this process. The Scripture of the Three and Five in Their Proper Sequence also contains a related account.

The ancestors of one’s parents, and one’s kin across countless kalpas, are freed from the registers of sin and their evil roots are eradicated without delay. They are no longer detained or forced to mingle with hordes of ghosts. What follows is the selected passage from the Jade Clarity text.

Chapter on Talismanic Decrees: the Jade Clarity text.

Once the talismanic decree of the Celestial Worthy of Primordial Beginning is issued, the souls of the dead ascend at their appointed time. In the Cold Pool of the Northern Capital, divine officials guard the bodies and souls of the deceased, subdue demonic obstacles, and protect and recommend them.

The ritual instruction says: “Subdue demonic obstacles, protect and recommend the souls of the dead for deliverance.”

After the souls of the dead are delivered to the Southern Palace, they undergo refinement and transformation, and ultimately become immortals. The body and spirit of the living are also delivered through this process, enduring through generation after generation. As the kalpas turn, they share the life span of Heaven and forever transcend the Three Paths of Suffering.

The “Three Officials” refers to three classes of underworld functionaries. The heavenly functionary is tabooed as “Ke Hanming,” the human functionary as “Xingshengzhuan,” and the earthly functionary as “Duliqian.” Sever the gate of bodily forms and sexual desire in the upper realm of the heavenly functionaries, escaping the heavenly officials’ duties of driving thunder and lightning; this corresponds to the character “Wu.” Sever the gate of bodily forms and passionate desire in the middle realm of the earthly functionaries, escaping the earthly officials’ labor of carrying sand and stone; this corresponds to the character “Kun.” Sever the gate of bodily forms and greed in the lower realm of the human functionaries, escaping the water officials’ labor of drawing water amid the waves; this corresponds to the character “Xun.”

The Five Sufferings: matched with the five characters Yin, Shen, Hai, Si, and You. The Eight Hardships.

The Mysterious Master, a teacher who transmits the wondrous Daoist methods, says: All beings are burdened by three entanglements and endure five kinds of suffering, making eight calamities in all. Deliverance from the first suffering, the entanglement of form, frees the Gate of the Heart and spares one the torments of the Hell of Mount Tai. It corresponds to the Earthly Branch Shen. Deliverance from the second suffering, the entanglement of love, frees the Gate of the Spirit and spares one the torments of the Hell of Wind and Blades. It corresponds to Yin. Deliverance from the third suffering, the entanglement of greed, frees the Gate of the Body and spares one the torment of carrying sand and bearing stones. It corresponds to Hai. Deliverance from the fourth suffering, the struggle for splendor, frees the Gate of Jing and spares one the torment of filling the sea to make a river. It corresponds to Si. Deliverance from the fifth suffering, the entanglement of the body, frees the Gate of the Soul and spares one the torments of swallowing fire, eating charcoal, and suffering in boiling cauldrons. It corresponds to You. The passage “deliverance from the third, greed, together make eight calamities” repeats what came earlier. In keeping with the passage that follows, the third item should read “the suffering of greed entangling the Gate of the Body.”

In this way, one can transcend the Three Realms and roam freely in the Upper Clarity, one of the higher heavenly realms spoken of in Daoism. Documents from the Jade Clarity are transferred to the offices of the Upper Clarity.

The foregoing is the main text: a proclamation sent down by the Celestial Worthy of Primordial Beginning and recorded by the Daoist Lord Yuchen.

Chapter on the Precious Sacred Name

In the heaven of the Upper Clarity, the Heavenly Emperor Yuzhen dwells in the realm without color, the heaven of Brahma’s Practice. In “Brahma’s Practice,” the character for “practice” is pronounced heng; it may also be pronounced with the reading indicated by the traditional fanqie spelling xia meng.

The Mysterious Master says: “Brahma’s Practice” means the Dao within the Dao, the most profound realm within the mysterious. It is a state of true emptiness without obstruction. Above the Three Realms, below the Jade Clarity, and above the Great Clarity, there is a Heavenly Emperor named Yuzhen. He is the August Jade Emperor of Hao Tian, the Venerable Celestial One of the Mysterious Firmament, and he presides over the realm without color, the heaven of Brahma’s Practice. This is also the Heaven of Seed People, one of the heavenly realms described in Daoism. Another account says that the Daoist Lord Yuchen dwells peacefully in the Great-Being Heaven of the Upper Clarity, in the world without color.

Xue Youqi’s commentary says: “Appearance” refers to the body, while “color” refers to material form. “The appearance without color” means that although there is a body, it has no material form. Its image remains clearly present, like empty space; hence it is called “Brahma’s Practice.” In “Brahma’s Practice,” the character for “practice” is pronounced with the reading indicated by the traditional fanqie spelling xia meng. Li Shaowei’s commentary says: “The appearance without color” consists only of the Great Brahma Qi in motion. Here, “practice” is pronounced with the level tone. Both written forms, “appearance” and “realm,” and both pronunciations of “practice” accord with the meaning of the scripture.

The Eight Heavens of the East

When practicing the astral pace, one must step in sequence through the positions of the Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, and Wall lunar mansions. One gathers Qi—the primordial life energy in Daoist understanding—according to the colors associated with the directions, and walks according to the method of pacing the Dipper in the Brahma Heaven.

The Realm of Desire has six levels of heaven. The state in which all six faculties—eye, ear, nose, tongue, body, and mind—are tainted by desire is called the Realm of Desire. The scripture says that ordinary people whose speech karma is pure and who have accumulated at least ten good deeds may be reborn in the heavens of the Realm of Desire.

Taihuang Huangzeng Heaven is yellow tinged with black. Its Heavenly Emperor is named Yu Lanyu Ming, and it belongs to the heaven of the corner junctions. This heaven lies in the Brahma Qi of the northwest—the Qi formed between the four directions where the Qi of neighboring lunar mansions converges—and encompasses the celestial region governed by the Kui and Wall mansions.

The Heavenly Emperor’s personal name is Guanjue. He governs the Register of Long Life, which records the names of those who attain longevity. He resides in the Purple Pole Palace, with his seat of government west of the Hai position in the north. The phrase “all six faculties are tainted” refers to the state of the Realm of Desire to which Huangzeng Heaven belongs. “Brahma Heaven” means the celestial regions between the four directions; “junction” refers to a corner. These celestial regions do not occupy the principal positions of the Twenty-Eight Lunar Mansions. Instead, they are formed from the Qi of the mansions on either side, and are therefore called “Brahma Qi.” The descriptions of the next three heavens follow the same pattern. The heavens situated at the fronts of the four directions each belong to the celestial regions governed by the respective lunar mansions among the Twenty-Eight.

Taiming Yuwan Heaven is green Qi. Its Heavenly Emperor is named Xu Anatian, and his personal name is Lanjue. He governs the deliverance and rebirth of souls, and resides in the Purple Chamber Palace, with his seat of government east of the Hai position in the north. In this heaven, one of the roots of desire is relatively pure, while the other five remain tainted.

Qingming Hetong Heaven is blue tinged with black. Its Heavenly Emperor is named Yuan Yu Qijing, and his personal name is Dajue. He governs the proclamation and implementation of religious teachings, and the deliverance of heavenly beings and sentient beings. He resides in the Nine Dawn Palace, with his seat of government west of the Ren position in the north. In this heaven, two roots of desire are relatively pure, while the other four remain tainted.

Xuantai Pingyu Heaven is red Qi. Its Heavenly Emperor is named Liu Du Neixian, and his personal name is Yuyuan. He governs the summoning back of souls and guides people to become immortals. He resides in the Origin Radiance Palace, with his seat of government east of the Ren position in the north. In this heaven, three roots of desire are relatively pure, while the other three remain tainted.

Yuanming Wenju Heaven is dark green tinged with black. Its Heavenly Emperor is named Chou Falun, and his personal name is Fanyun. He governs the movement of primordial Qi and resides in the Vast Cold Palace, with his seat of government west of the Gui position in the north. In this heaven, four roots of desire are relatively pure, while the other two remain tainted.

The Seven Luminaries and Demonic Barbarians Heaven above belongs to black Qi. Its Heavenly Emperor is named Tianweiyan, with the taboo name Yuzhen. He is in charge of opening the way to salvation for those suffering in the netherworld. He resides in the Palace of Great Yin, and his seat of governance lies east of the Gui position in the north.

In this level of heaven, the coarse roots of five kinds of desire are pure, while the coarse root of another kind of desire remains defiled. The scripture also says that the coarse roots of four kinds of desire are pure, while those of two others remain defiled.

The heavens of the Realm of Desire described above have bodies and desires. Contact with external things brings defilement, and sexual union between men and women is their form of desire. Beings are born from the womb; for this reason, the realm is called the “Realm of Desire.” The Tai Zhen Code says that in the first two levels of heaven, desire still takes the form of bodily union; in the next two, it takes the form of holding hands; in the fifth, of pleasing one another with words; and in the sixth, of exchanging glances. Beings are born into these six levels of heaven through the six kinds of desire. As each coarse root of desire is purified, one ascends by one level. Once all six desires have been completely purified, one passes beyond the Realm of Desire and enters the Realm of Form.

The Realm of Form has eighteen levels of heaven. Beings there have bodies but no desires, yet there remain six classes of forms and eighteen fields of dust, divided into six levels each of form-dust, subtle dust, and light dust. The first of the six heavens of form-dust is called the Heaven of Precious Dust. The scripture says that ordinary people whose bodily conduct is pure and who have accumulated three hundred good deeds may be reborn in the heavens of the Realm of Form.

The Heaven of Empty Nothingness and Transcendent Balance belongs to azure Qi. Its Heavenly Emperor is named Zhengdingguang, with the taboo name Wushang. He is in charge of expounding the supreme Dao. He resides in the Palace of Great Mystery, and his seat of governance lies west of the Chou position in the north. This heaven still contains defiled form-dust: all six kinds of form-dust are defiled, especially for those who have just entered this heaven. In other words, even after passing beyond the Realm of Desire, one remains affected by form-dust.

The Heaven of Supreme Ultimate and Veiled Obscurity belongs to purple Qi. Its Heavenly Emperor is named Quyu Jiuchang, with the taboo name Xuyuan. He is in charge of refining and transforming decayed corpses. He resides in the Palace of the Mysterious Capital, and his seat of governance lies east of the Chou position in the north. The coarse root of one kind of form-dust has been purified, while the other five remain coarsely defiled.

The eight heavens of the south.

Proceed according to the directions of the lunar mansions Jiao, Kang, and the others.

The Emperor’s personal name is Xu Yuan. He governs the refining and transformation of decayed corpses, resides in the Palace of Mysterious Capital, and rules east of the Ox sector in the north. Dust is divided into one color: coarse dust is pure, while coarse dust in five colors is defiled.

The Eight Heavens of the South

Practitioners walk in sequence through the directions corresponding to the seven lodges Jiao, Kang, Di, Fang, Xin, Wei, and Ji, gathering Qi (vital energy) of the color associated with each direction. Within the Brahma Heaven is the Dipper’s handle—the direction indicated by the stars of the Northern Dipper.

The Heaven of Red Brightness and Harmonious Yang belongs to white Qi. Its Emperor governs the restraint of the Highest Perfected Ones. This Heaven lies northeast of the Jiao Lodge and marks the boundary between the Ji Lodge and the Dipper Lodge.

The Emperor’s personal name is Huanming. He governs the refining of those who cultivate immortality, transforming them into perfected beings. He resides in the Palace of Eternal Brightness and rules north of the Yin sector in the east. Coarse dust in two colors is pure; coarse dust in four colors is defiled.

The Heaven of Mysterious Brightness and Reverent Splendor belongs to yellow Qi. Its Emperor’s title is Empty Song, Ugly Tone.

The Emperor’s personal name is Shiyuan. He governs the transformation of all things in response to their needs, resides in the Palace of Eastern Florescence, and rules south of the Yin sector in the east. Coarse dust in three colors is pure; coarse dust in three colors is defiled.

The Heaven of Shining Brightness and Ancestral Drift belongs to green Qi. Its Emperor’s title is Double Radiance and Brightness.

The Emperor’s personal name is Luojue. He governs the reception of those who study the Dao and seek immortality when the cycles of tribulation come to an end. He resides in the Palace of Vast Mystery and rules north of the Jia sector in the east. Coarse dust in four colors is pure; coarse dust in two colors is defiled.

The Heaven of Zhuluo and Imperial Flutes belongs to azure Qi. Its Emperor’s title is Moyi, Wondrous Eloquence.

The Emperor’s personal name is Shao. He governs the testing of those who study the Dao and seek immortality. He resides in the Palace of Azure Mystery and rules south of the Jia sector in the east. Coarse dust in five colors is pure; coarse dust in one color is defiled.

These are the six heavens within the realm of colored dust. When students of the Dao cultivate to the utmost in this heavenly level, colored dust is entirely extinguished, and they ascend beyond it into the heavens of fine dust.

The Heaven of Empty Brightness and Hall of Radiance belongs to red Qi. Its Emperor’s title is A [missing character] Lou Sheng.

The Six Heavens of Fine Dust

The Emperor’s personal name is Yunshang. He governs the opening of Heaven and Earth and the saving of living beings. He resides in the Palace of Chonghua and rules north of the Yi sector in the east. Coarse dust in six colors is pure; fine dust in six colors is defiled.

The Heaven of Contemplative Brightness and Dignified Serenity belongs to blue-green Qi. Its Emperor’s title is Yumi Luoqian.

The emperor’s taboo name is Jingsheng. He oversees the salvation of the lives of those who cultivate and study the Dao. He resides in the Palace of Radiant Splendor, with his seat of government south of the eastern Yi position. Of the six parts of fine dust, one part is pure and five parts are defiled.

The Heaven of Mysterious Brightness and Reverent Celebration belongs to black Qi; its Celestial Emperor is named Longluo Puti.

The Heaven of Contemplative Brightness and Upright Tranquility belongs to blue-green Qi; its Celestial Emperor is named Yumi Luoqian.

The emperor’s taboo name is Jing. He oversees the salvation of those who have already attained the Dao. He resides in the Palace of Opening and Closing, with his seat of government north of the eastern Chen position. Of the six parts of fine dust, two parts are pure and four parts are defiled.

The Heaven of Great Radiance and Utmost Jade belongs to azure Qi; its Celestial Emperor is named Wanli Wuyan.

The emperor’s taboo name is Kuoyi. He oversees the instruction of those who cultivate to become immortals. He resides in the Palace of Imperial Prosperity, with his seat of government south of the eastern Chen position. Of the six parts of fine dust, three parts are pure and three parts are defiled.

The Eight Heavens of the West

Proceed in sequence through the stellar stations corresponding to the Dipper-step positions of Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen, gathering Qi according to each station’s color. This is the Dipper-step route of the Brahma Heaven, laid out according to the positions of the stars.

The Heaven of Primordial Beginning and Rising Void belongs to purple Qi; its Celestial Emperor is named Kaizhen Dingguang. It lies in the celestial region corresponding to the Horn mansion, in the southeast; Brahma Qi extends across the celestial divisions of the Horn and Chariot mansions.

The emperor’s taboo name is You. He oversees the refinement and deliverance of the souls of the dead through Daoist ritual. He resides in the Palace of Prolonged Life, with his seat of government at the southern center of the celestial Dipper-step route.

The Heaven of Primordial Beginning and Rising Void belongs to purple Qi; its Celestial Emperor is named Kaizhen Dingguang. It lies in the celestial region corresponding to the Horn mansion, in the southeast; Brahma Qi extends across the celestial divisions of the Horn and Chariot mansions.

The emperor’s taboo name is You. He oversees the refinement and deliverance of the souls of the dead. He resides in the Palace of Prolonged Life, with his seat of government east of the southern Si position. Of the six parts of fine dust, four parts are pure and two parts are defiled.

The Heaven of Great Peace and Imperial Crag belongs to white Qi; its Celestial Emperor is named Bolou Atan.

The emperor’s taboo name is Wan. He oversees opening the gate of deliverance for the good. He resides in the Palace of Illumination, with his seat of government west of the southern Si position. Of the six parts of fine dust, five parts are pure and one part is defiled.

These are the six heavens of fine dust. When Dao cultivators reach this level of heaven through cultivation, all fine dust is eliminated and they ascend to the heavens of light dust. These, too, comprise six heavens.

The Heaven of Manifest Stability and Utmost Wind belongs to yellow Qi; its Celestial Emperor is named Zhaozhen Tong.

The emperor’s taboo name is Liu. He oversees the deliverance of the deceased who have earned merit and virtue. He resides in the Palace of Great Radiance, and his seat of governance lies east of the southern Bing position. Six parts of subtle dust and defilement have been purified, though six parts of lighter dust still remain as a stain.

The Heaven of the First Emperor, Xiaomang, belongs to green Qi. Its Heavenly Emperor is named Sàluólóuwáng.

The emperor’s taboo name is Yimiao. He oversees the unveiling of night and the opening of the dark and hidden realms. He resides in the Palace of Great Cinnabar, and his seat of governance lies west of the southern Bing position. One part of light dust still stains him, and five parts of light dust also remain as a stain.

The Heaven of the Great Sovereign Weng, Chongfu Rong, belongs to blue-green Qi. Its Heavenly Emperor is named Mǐnbākuáng.

The emperor’s taboo name is Alan. He oversees the gathering of demons and the assembly of perfected beings. He resides in the Palace of the Flower Canopy, and his seat of governance lies east of the southern Ding position. Two parts of light dust have been purified, while four parts of light dust remain as a stain.

The Heaven of Wusi Jiangyou belongs to red Qi. Its Heavenly Emperor is named Míngfànguāng.

The emperor’s taboo name is Aqiu. He oversees the opening of the gate of deliverance for benevolent souls. He resides in the Palace of the Bright Hall, and his seat of governance lies west of the southern Ding position. Three parts of light dust have been purified, while three parts of light dust remain as a stain.

The Heaven of Shangdie Ruanle belongs to blue-green Qi. Its Heavenly Emperor is named Bófú Bópèi Jiān.

The emperor’s taboo name is Wuliang. He oversees the classification and ranking of heavenly beings, humans, and all kinds of living creatures. He resides in the Palace of Spiritual Continuity, and his seat of governance lies east of the southern Wei position. Four parts of light dust have been purified, while two parts of light dust remain as a stain.

The Heaven of Wuji Tanshi belongs to black Qi. Its Heavenly Emperor is named Piāonǔ Qiónglóng.

The emperor’s taboo name is Tan. He oversees the deliverance of all heavenly beings and humans. He resides in the Palace of the Central Origin, and his seat of governance lies west of the southern Wei position. Five parts of light dust have been purified, while one part of light dust remains as a stain.

These eighteen heavens together are called the “Realm of Form.” The first six heavens are still subject to the burden of lighter dust and defilement. Ascending beyond this level leads into the “Heavens of the Formless Realm.” We now turn to an account of the eight northern heavens.

Proceeding along the directions marked by the lunar lodges Kui, Lou, Wei, Xu, Bi, Zi, and Shen, and identifying black by its color, one arrives at the Dipper lodge at the center of Brahma Heaven.

The Realm of No Form has four layers of heaven. Its inhabitants are perfectly realized and free of emotion; they do not unite with Yin-Yang. They come into being through transformation, breathe in fragrance alone, and no longer suffer the afflictions brought by physical form. The scripture says: when ordinary people have cleared the karmic hindrances in their hearts and accumulated six hundred good deeds, they can be born in the heavens of the Realm of No Form.

Haoting Xiaodu Heaven, one of the heavens of the Realm of No Form, belongs to the qi of a blue-green hue. Its Heavenly Emperor is named Huijue Hun. This heaven lies in the southwest, in the region of Brahma’s Black, and corresponds to the divisions of the Shen and Jing lodges.

The Heavenly Emperor, named Yu, oversees the deliverance of those who cultivate the Way. He resides in the Palace of Jade and Agate, and his seat of governance lies south of the Shen position in the west. If practitioners can cleanse themselves of attachment to external things and forms, making both body and thought return to emptiness like the void, and leaving only consciousness, they can then contemplate qi. Once this contemplation is perfected, they ascend to Yuandong Heaven.

Yuantong Yuandong Heaven belongs to the qi of a purplish-black hue. Its Heavenly Emperor is named Fanxing Guansheng.

The Heavenly Emperor, named Shang, oversees the transformation of those who study to become immortals and resides in the Palace of the True Origin. This heaven lies north of the Shen position in the west. If practitioners are still troubled by consciousness but can relinquish it and attain Wuwei (non-action), they can ascend to Miaocheng Heaven.

Taiwen Hanchong Miaocheng Heaven belongs to the qi of a white hue. Its Heavenly Emperor is named Nayou Chouying.

The Heavenly Emperor, named Tuo, oversees and commands the demon kings. He resides in the Palace of Divine Mystery, and his seat of governance lies south of the Geng position in the west.

After practitioners forget both their past causes and their consciousness, they dwell in this heaven.

In this layer of heaven, one need not forget both being and nonbeing. When something needs to be done, being appears; when it is not needed, it returns to nonbeing. If emptiness and being are both erased entirely, the responsiveness of one’s true nature will be lost. Emptiness contains the true, and the true contains responsiveness; all things arise from emptiness. Although all the myriad ways exist in the mind, they have no fixed form. Practitioners should contemplate their own mind and experience it as seeming to exist and not to exist. In this way, they can be born into Jinsang Heaven.

Taisu Xiule Jinsang Heaven belongs to the qi of a yellow hue. Its Heavenly Emperor is named Longluo Juechang.

Pohuang governs, commands, and registers the various demon kings. He dwells in the Palace of Transforming Spirit, and his seat of governance lies in the northwest. Practitioners visualize the flow and transformation of primordial Qi (the vital energy at the source of life), gradually forgetting their accumulated habits. If they can deeply accord with the Dao of nature, they may ascend to the Heaven of the Seed People.

These four heavens are called the “Formless Realm.” The Taizhen Statutes say: “The bodies of those in the Formless Realm are subtle and wondrous. They no longer display definite shape or color, seeming to have no visible form; hence the name ‘Formless.’” Though beings in the Three Realms may attain heaven, the root of birth and death has not yet been severed. Yin-Yang Qi still remains, so their lifespans are still limited. Some ascend to higher realms; others are reborn among humans. They continue to cycle through rebirth according to the degree of their merit, and only those who attain the Dao can escape. The lifespans of the heavenly beings are not recorded here one by one.

In the four directional heavens of the people, worldly karmic obstructions have been fully purified, and accumulated habits have all been forgotten. Once practitioners pass beyond the Heaven of the Seed People, afflictions are called “knots,” while habits formed through cultivation are called “conditioning.”

The Great Void, Supreme, Ever-Merging Heaven belongs to green Qi. Its sovereign governs and inspects ghosts and spirits.

The Sovereign of the Ultimate governs the examination and transmission of the merits of those who study the Dao. He dwells in the Palace of Ten Thousand Blessings, and his seat of governance lies south of the Xin position in the west. This realm is pure and unstained, at ease in joy, and follows Wuwei (non-action).

The Heaven of Great Release, Jade Sublimity, and Rising Victory belongs to blue Qi. Its sovereign is named Miaomiao and follows the Dao of the Primordial Beginning.

The Fuli Emperor governs the assembly of immortals and sages. He dwells in the Palace of the White Canopy, and his seat of governance lies north of the Xin position in the west.

The Heaven of Dragon Transformation and Brahma’s Crossing belongs to red Qi. Its sovereign is named Yunshang Xuanxuan.

The Sovereign of Eyi governs the aid of those advancing in cultivation toward becoming immortals and sages. He dwells in the Palace of Cloud Protection, and his seat of governance lies south of the Xu position in the west. Those who reach this realm rise and descend with primordial Qi, free from afflictions and accumulated habits.

The Heaven of Supreme Ultimate, Peaceful Upbringing, and Jiayi belongs to gray-blue Qi. Its sovereign is named Daze and governs the Dharma teachings.

The Sovereign of Essence Above governs the transformation and deliverance of living beings.

“Emperor Hui Jing Shang” refers to the Celestial Emperor named Jing Shang, who oversees guiding and transforming the bodies of those who cultivate and study the Dao. He resides in the Palace of Heavenly Protection, and his seat of rule lies north of the Xu position in the west.

The four heavens described above are called the “Four Heavens of the People,” and are also known as the “Heavens of the Seed People.” The celestial beings who dwell in these heavens have passed beyond the domain governed by the two Qi (the Yin and Yang energies that make up Heaven and Earth). They are not bound by the limits of lifespan and live in peaceful stillness. The Taizhen Code says: “Ascend to the Four Heavens, and one enters the realm of the Dao. Rising and descending with the transformation of Qi, one is beyond the reach of calamity. Progress further, and one realizes the Great Grotto realm of natural Wuwei (non-action).” Li Shaowei’s commentary says: “The celestial Qi of the Thirty-Two Heavens, their corresponding stars, and the names and duties of the emperors of each heaven can be found in the Scripture of the Grotto Spirit. Matters concerning the defilement or purification of the roots and sense-objects can be found in the Scripture of the Dragon Bridge.”

The text above was spoken by the Celestial Worthy of Primordial Beginning.

The Thirty-Two Heavens, their thirty-two emperors, and the hidden taboos and names of the heavens, the empty grotto, the numinous writings of nature, hidden cadences, sounds within Heaven, revered spirits, great demons, and celestial numina were all spoken by the Celestial Worthy of Primordial Beginning.

“Empty grotto” refers to the vast, void spaces of the heavens. The “numinous writings of the Eight Assemblies” are jade characters that appear spontaneously in nature rather than being made by human hands, hence the name “numinous writings of nature.” “Hidden cadences” refers to concealed phrases in the scripture and also to the inner sounds of the Thirty-Two Heavens. Their tones and meanings are profound and mysterious, hence the name “hidden cadences.” “Hidden taboos” and “hidden names” refer to the titles of the supreme great deities, demon kings, and immortal numina in Heaven. Examples of the “revered” include Hemo, a title of Primordial Beginning, and Wanshou, the inner name of the Lord of the Dao. Examples of the “spirits” include the spirit Ana and the ghost of the Nine Uglies. An example of a “great demon” is Molu, a great demon king of Heaven. Examples of “numina” include Yufu, a numinous youth of the Dipper, and Pani, a numinous youth refined by fire. These are only examples; it is impossible to describe them all in detail here.

When “Nine” and “Ten” join and harmonize, they transform and ascend into Shangqing (the Daoist realm of subtle purity and sublime mystery). Within immeasurable wonders lies the numinous child; “Bani” means refining the numinous child with fire. These are only a few examples offered for explanation; they cannot all be described in detail.

When Nine and Ten join and harmonize, they transform and ascend into Shangqing. Its immeasurable mystery and profundity cannot be fully explored. The Qi of the divine and the true (the sacred, wondrous breath) spreads throughout the world, universally saving beings in heaven and on earth.

Nine belongs to Yang, and Ten belongs to Yin. The numinous writings formed from the tabooed names of the Emperor and the hidden tones and rhythms of the inner sounds are characters condensed from the two Qi of Yin and Yang. They join and transform among the heavens of the Three Realms. Their mystery cannot be measured or named in words. This means that the divine and wondrous Qi of the true spreads throughout heaven and earth, broadly saving beings in heaven and among humankind.

The text above was recorded by the Dao Lord Yuchen.

Chapter on Receiving Salvation

Today we joyfully celebrate receiving salvation, passing through the barriers of the heavens; the Xu script is conveyed to the Chen script.

At each heavenly barrier, there are 120 numinous officials responsible for making petitions to the heavens.

We pray for the eradication of the Three Evil Paths.

May the evil path of hell be brought to an end, from the Kun position to the Gen position; may the evil path of the lower ghosts be brought to an end, from the Gen position to the Kun position; may the evil path of animals be brought to an end, from the Chen position to the Xu position. At each place, 120 numinous officials are responsible for making petitions to the heavens.

We pray for the eradication of the Three Evil Paths.

May the evil path of hell be brought to an end, from the Kun position to the Gen position; may the evil path of the lower ghosts be brought to an end, from the Gen position to the Kun position; may the evil path of animals be brought to an end, from the Chen position to the Xu position. At each place, 120 numinous officials convey talismans and registers, grant forgiveness for sins, and rescue souls from suffering.

The Mysterious Master said: “We pray for the heavens to eradicate the Three Evil Paths because within a person, the karmic consequences arise from the three actions of body, mind, and speech, while outside, faults come from the three poisons of greed, anger, and delusion. Thus one falls into the three evil paths of hell, lower ghosts, and animals. Now, after receiving salvation in Yuqing, each person proceeds according to the Jia or Yi date of their birth, ascending to the thirty-second heaven. Master and disciple pass through the barriers and pray to the heavens for the eradication of the Three Evil Paths. If one removes the three actions of body, mind, and speech within, and cuts off the three poisons of greed, anger, and delusion without, there is no reason to fall into hell or be reborn as a lower ghost or an animal. Even after receiving salvation and having the barriers to the Three Evil Paths removed, if one still fails to dispel karmic obstructions and the three poisons within and without, one will nonetheless be liable to fall.”

Cut off the root of the earth: the Chen script.

To sever the root of the womb, use the Xu script; to sever the root of the placenta, use the Hai script; to sever the root of conception, use the Zi script; to sever the root of the joints, use the Dui transformation script. Even after receiving initiation and eliminating the three evils, one cannot avoid falling if the poisons of karma remain uncleared in one’s thoughts and outward conduct.

To sever the root of the earth, use the Chen script. To sever the root of the womb, use the Xu script; to sever the root of the placenta, use the Hai script; to sever the root of conception, use the Zi script; to sever the root of the joints, use the Dui script; to sever the root of desire, use the Zhong script; to sever the six faculties—ears, eyes, mouth, nose, tongue, body, and mind—and the root of consciousness, use the Zhen script. All of these belong to the roots of the earth. Each incantation summons one hundred and twenty spirit officials, divine functionaries and generals, who descend in response. Then Qi from the east is taken and breathed into the body to cut off the various roots that lead to death.

Soar beyond the five gates: to soar beyond the gate of entanglement by form, use the Shen script; beyond the gate of entanglement by love, use the Yin script; beyond the gate of entanglement by greed, use the Hai script; beyond the gate of entanglement by emotion, use the Si script; beyond the gate of entanglement by desire, use the You script. There are one hundred and twenty spirit officials for each gate, able to open the gates of these five forms of suffering and entanglement.

“Names entered in the Supreme Mystery and Highest Clarity register”: one hundred and twenty spirit officials in charge record the adept’s birth name in the celestial administration of the Supreme Mystery Heaven.

“Demon kings supervise and recommend in the Jade Clarity register”: one hundred and twenty spirit officials in charge command the demon kings to recommend the adept.

“Unhindered passage through the heavenly gate, in the Gan script”: one hundred and twenty spirit officials record the adept’s birth name in the celestial administration of the Supreme Mystery Heaven. After purification and fasting, they grant a certificate of ascent to Heaven, enabling the perfected one to pass through the heavenly gate.

The incantation says: The Demon King of the Supreme Mystery supervises and recommends those being delivered. When the evil roots are extinguished, one can subdue demonic obstacles, gain the demon king’s recommendation, and ascend to the Southern Palace according to one’s rank. After the roots of the earth are severed, the Demon King of the Supreme Mystery supervises and recommends the adept, enabling them to ascend through the heavenly gate.

The Celestial Master said: In the upper part of the human body are twelve joints. These are the source through which parents pass on to their descendants what they inherit of deathly qi. In the middle are twelve knots, the source through which the body itself takes in deathly qi. In the lower part are twelve wombs, the source through which deathly qi is passed on to one’s descendants. All of these are called the “roots of earth.” Therefore, on the day of receiving the rite of deliverance, these roots must also be cut away: the thirty-six roots are cleared within, and the six evil realms are subdued without. Only after the roots of earth have been severed, old debts sealed, and the body secured can one soar beyond the Five Households and have one’s name entered in the Great Mystery. At that time, the Demon King will inspect and recommend the initiate, who can then ascend through the gate of Heaven. Only upon reaching Jade Purity, when flesh and bone ascend together, has one truly received the mandate of deliverance. The methods for sealing old debts and securing the body are laid down in a separate ritual.

The foregoing is the main text. These are the words spoken by the Celestial Worthy of Primordial Beginning as he passed through the barriers, and recorded by the Dao Lord of Jade Dawn.

Chapter on the Five Phases

The Dipper constellation of the East governs the span of life; its Mao script corresponds to the Mao position.

The Dipper constellation of the East governs the span of life and is overseen by the Perfected Official in Charge of Records.

The Scripture on the Eastern Dipper’s Bestowal of Long Life and Protection of Destiny, Spoken by Lord Lao says: In the Eastern Dipper are five stars, named Azure Numinous Extender of Life, Luminous Radiance Protector of Destiny, Opener of Heaven and Gatherer of Blessings, Great Brightness and Harmony, and Tail Pole Chief Inspector.

The Dipper constellation of the West records names; its You script corresponds to the You position.

The Dipper constellation of the West records names and is overseen by the Perfected Official in Charge of Destiny.

The Scripture on the Western Dipper’s Great Reckoning and Protection of the Body, Spoken by Lord Lao says: In the Western Dipper are four stars, named White Standard, High Origin, August Numinous One, and Great Might.

The Dipper constellation of the North governs death; its Zi script corresponds to the Zi position.

The Dipper constellation of the North governs death and is overseen by the Perfected Official in Charge of Transgressions.

The Scripture on Extending Life According to One’s Destiny under the Northern Dipper, Spoken by Lord Lao says: In the Northern Dipper are seven stars, named Wolf-Eater, Great Gate, Emolument Keeper, Literary Song, Chastity, Martial Song, and Army-Breaker.

The Dipper constellation of the South governs people’s birth and the extension of life; its Wu script corresponds to the Wu position.

The Dipper constellation of the South governs people’s birth and the extension of life and is overseen by the Perfected Official in Charge of Calamities.

The scripture says that the Southern Dipper has seven stars, named Wolf-Eater, Great Gate, Emolument Keeper, Literary Song, Chastity, Martial Song, and Army-Breaker. The Southern Dipper governs birth; its script is Wu.

The Southern Dipper (the southern star officials) governs human longevity. It also has a True Officer of Calamity, who oversees disasters and misfortune. The Scripture on Lord Lao’s Teaching of the Southern Dipper’s Extension of Life and Deliverance of People says that the Southern Dipper consists of six stars: Director of Destiny, Director of Records, Life Extension, Increase of Years, Deliverance from Calamity, and Ascending to Life.

The Great Dipper Lord of the Central Dipper possesses a Jade Clarity writ. He is the True Officer of Prohibitions, who oversees injunctions, commands the host of spirits, and examines and verifies the gods. The Ziwu Dipper is picked.

The Scripture on Lord Lao’s Teaching of the Central Dipper’s Great Dipper, Vast Years, and Subduing Demons says that the Central Dipper has three stars: Radiant Spirit Who Transcends the World, Holy One Above Who Turns and Transforms, and Supreme Virtue of Balanced Harmony.

The directions assigned to the Southern, Northern, and Central Dippers vary among different sources. One account divides the twenty-eight lunar mansions—the constellations near the ecliptic—into four directional Dippers, with seven mansions in each direction, and calls what is now usually known as the Northern Dipper the Central Dipper. Citing the Book of the Heavenly Offices, which says, “The Dipper is the Emperor’s chariot; it revolves through the center and governs the four directions,” this account explains that the people of the Divine Land live south of the North Pole and look northward, so the Dipper is called the Northern Dipper. The Essential Formula of the True Unity, however, says that within the Dipper there are five Dippers: Bright Yang is the Eastern Dipper, Yin Essence is the Western Dipper, Cinnabar Origin is the Southern Dipper, Northern Pole is the Northern Dipper, and Heavenly Pass is the Central Dipper. Since the accounts differ, both are preserved here.

The Azure Emperor, ruler of the East, protects people’s Hun souls. The associated talismanic script is called “Zhen script,” and the deity is known as the Perfected One, Protector of Souls, of the Azure Emperor. The Azure Emperor’s surname is Chang, and his taboo name is Jingming. He dwells in the East, governs Wood, and corresponds inwardly to the liver. Since the Hun souls are stored in the liver, he is said to protect them. He enables the three Hun souls to become lucid, clear, and upright.

The Azure Emperor sings:

Gaze far toward the East, and respectfully bow twice to the Jade Emperor Lord of the Azure Realm. The numinous wind stirs the jade key, nourishing all things and spreading the original breath of spring. Cloud dragons draw his chariot; the procession is solemn, with jade guards surrounding his jeweled wheel. Even withered plants and trees are moistened; his grace extends everywhere, without distinction. The myriad immortals sing the praises of the Great Dao, gently admonishing the people of Heaven and all living beings. Even those whose heart-roots are confused and who stubbornly refuse to awaken should respectfully kneel and bow, receiving this vast benevolence.

The White Emperor, ruler of the West, serves people’s Po souls. The associated talismanic script is called “Dui script,” and the deity is known as the Perfected One, Attendant of Souls, of the White Emperor. The White Emperor’s surname is Hun, and his taboo name is Roushou.

The White Emperor, the sovereign of Metal virtue in the West, resides in the western quarter and governs Metal Qi. Within the body, he corresponds to the lungs and protects the seven Po souls, keeping them from scattering, while sealing the path of ghosts. The Po souls are stored in the lungs, so he is called the “Attendant of the Po.”

The White Emperor sings:

The spirits of the Six Jia guard the Metal Pass; the Seven Luminaries hold fast the sacred altar. Shake the cleansing bells and cast out flashes of fire, and evil beings dissolve and vanish. The awe-inspiring divine sword coils like a mighty dragon.

The distant, pure numinous True Spirit upholds righteous laws. Who would dare offend it? It binds demons, ghosts, and monsters, driving them away into the bitterly cold winds high in the open sky.

The evil, baleful Qi has been stilled, and soon the celestial realms in every direction will be at peace. True beings who share the same aspirations receive this vast protection. They bow their heads in celebration and sing and rejoice together.

The Red Emperor, the sovereign of Fire virtue in the South, has the Li text for nourishing Qi—the cultivation of primordial Qi. The Red Emperor’s True Being who nourishes Qi bears the surname Yan and the given name Dongdan.

The Red Emperor resides in the southern quarter and governs Fire Qi. Within the body, he corresponds to the heart and nourishes primordial Qi, the vital energy at the root of life. Since Qi arises from fire, he is called the “Nourisher of Qi.”

The Red Emperor sings:

Vast sunlight opens the jade pivot; the halls of the grotto-heavens open their golden steps. The sacred trees of Xianlin shade the jade stairway, while red luan birds tread upon branches of fine jade.

The treasure-palace is called Quli, a radiant dwelling place of the gods. True beings fly and roam, opening a road through the clouds and leading the way for those who gaze toward the True Capital, where the immortals dwell.

The sun in heaven shines forever and never sets; layers of mist envelop the blue immortal halls. The Supreme One’s vermilion seal is opened, while bamboo slips and documents are laid out on the table.

It aids the immortal breeze and establishes the mysterious teachings. Even the deeds of the Duke of Zhou and Yin Xin, the King of Shang known as Zhou, may be said to have offered some benefit.

The Black Emperor, the sovereign of Water virtue in the North, has the Kan text for unblocking the blood. The Black Emperor’s True Being who unblocks the blood bears the surname Xuan and the given name Mingmeng.

The Black Emperor resides in the northern quarter and governs Water Qi. Within the body, he corresponds to the kidneys, keeps the blood vessels flowing freely, and nourishes the whole body. The Black Emperor Taiyuan is the Water Sovereign. Water corresponds to blood in the human body, and blood belongs to Water, so he is called the “Unblocker of Blood.”

The Black Emperor sings:

The formless Dao (the Way) governs all things, profound and far-reaching like the intent of the Lord on High. The Dao does not reveal itself or act readily; within it lies the subtle, wondrous potential for transformation and generation.

I worry that your desires have not yet been completely severed, and that deluded thoughts arise secretly in your hearts. Do not let them continue to grow or become engrossing. Otherwise, you will drift through boundless cycles of rebirth and lose your way along the path of suffering.

You must carefully uphold the precepts for ten thousand years. Once you fail to keep them, you will sink of your own accord. If you lose balance and harmony and fall into the realm of ghosts, the disasters and punishments you suffer will be unbearable.

Jade Text of the Central Sovereign Huangdi: The Perfected Central Sovereign Huangdi was surnamed Ma and named Zhongshen.

Myriad Spirits, None Transgressing was the title of the Perfected Central Sovereign Huangdi. He dwells at the center and governs Earth. In the human body, he corresponds to the spleen and governs the nutritive Qi and defensive Qi of the central organs. He restrains all the spirits of the body, keeping each in its proper place and preventing disorder. According to this system of inner cultivation, the liver stores the ethereal soul and the lungs store the corporeal soul. The two Qi within the Crimson Palace (the heart palace) and the Dantian (energy center) join; then the red Qi descends and the Dark Spring (the fluids in the kidneys) rises. The heart stores blood and the kidneys store essence. These two vital currents circulate back and forth, nourishing one another in the Yellow Court (the middle Dantian within the body), where the spirit and intention come to rest.

Huangdi chanted:

The heavens of the ten thousand regions encircle the Central Celestial Court, which commands the root of the Jade Pool. The two Qi join: the red Qi descends and the Dark Spring rises. The heart stores blood and the kidneys store essence; the two vital currents circulate back and forth, nourishing one another in the Yellow Court, where the spirit and intention come to rest.

The myriad heavens encircle the Central Celestial Court, which commands the root of the Jade Pool. Its crucial workings extend through countless ages, clear and radiant, opening the gates in the four directions.

Within the realm of Great Being, the Sovereign True One of Primordial Unity governs the souls of the constellations. Without the movement of the imperial Dao, the myriad things would have no basis on which to exist.

In its awesome fury, it is like autumn frost; in its gentle harmony, like spring sunshine. It holds the guiding principles of the Origin, bringing the myriad things into being; it relies upon and receives the vast expanse of the Origin.

Xue Youqi’s commentary says: In Heaven, the Five Emperors each govern one of the five directions. On Earth, the immortals govern the Five Sacred Peaks. Within the human body, spirits and ghosts govern the five organs. Each spirit has its own charge. Humans model themselves on Earth, Earth on Heaven, Heaven on the Dao, and the Dao follows what is natural. Because each spirit has its proper place, there is no disorder. When Heaven, Earth, and humanity become one, their De (Virtue/Power) is fulfilled.

Chapter on Guarding the True: Before reciting this chapter, click the teeth together thirty-two times and visualize yourself as a divine lord; then recite the main text.

Blue Heaven Demon King Ba Yuanchoubo, yin-mao wen-tiao.

The Great Demon King of the Eastern Azure Heaven is surnamed Fu, and his taboo name is Chichengba. He was born at the same time as the Celestial Worthy of Primordial Beginning and commands the Nine Heavens. Choubo is the Demon King of the Three Realms and oversees those who cultivate the Dao there. Those who know his name and taboo name will receive blessings; those who do not will suffer calamities. If the Demon King recommends you, you may enter the realm of the Three Pure Ones (Sanqing) and command the Nine Heavens. The original text repeats Choubo’s identity and duties here.

Jade Text for the Azure Heaven Demon King’s Subjugation of Evil:

The deep azure qi is abundant, and the scenes of the Grotto Heavens appear in radiant light. The primal Yang, together with the Nine Qi, gathers and shines, nourishing the hun and po souls.

Flowing numinous splendor enters the wondrous palace, where the subtle, true spirit dwells above. Wearing a cloud crown of jade green, the host of feathered immortals rides the light in flight.

The Jade Maidens of the Green Waist and the Most High Perfected Ones protect the registers of immortals who cross beyond the world. They dispel demonic obstacles and drive away evil qi.

The Red Heaven Demon King carries the heavens on his back and bears up the mountains; the written signs corresponding to Si and Wu raise up evil demons.

Here, “written signs that raise up” refers to talismanic symbols used for marking or summoning. Si and Wu are two of the Earthly Branches, denoting directions and times.

The Great Demon King of the Southern Red Heaven is surnamed Fo, and his taboo name is Yousu. His might can halt celestial phenomena, and his strength can topple mountains. He can fly through the Three Realms, obstruct people’s merit, and subdue and punish the myriad spirits.

Jade Text for the Red Heaven Demon King’s Subjugation of Evil:

The True Elder of Flourishing Yang and the Venerable Spirit of Red Radiance command the Cinnabar Heaven, inspecting and subduing the host of demons.

They drive a vermilion phoenix and ride a three-horned qilin. Above, they reach the realm of Supreme Clarity; at their root lies the Dao of the Mysterious Origin.

The vital essence of fire and the Three Qi circle within crimson clouds, nourishing the Cinnabar Palace and protecting it so that it may endure.

The White Heaven Demon King turns his back to the mountains and has six eyes; the written signs corresponding to Shen and You raise up evil demons.

Shen and You are also two of the Earthly Branches, denoting directions and times.

The Great Demon King of the Western White Heaven is surnamed Chi, and his taboo name is Zhangshi. He has one head and six eyes, can break mountains and overturn stones, commands the ghosts and spirits of the Six Heavens, and cuts off people’s paths to life.

Jade Text for the White Heaven Demon King’s Subjugation of Evil:

The bright, pure qi of the Seven Numina gathers with the primordial truth of the Three Essences. Among them is the August Elder, who can subdue and bind demonic essences.

The officers and generals of the Geng and Xin directions command seven hundred thousand troops. They raise feathered banners and bear dragon tallies; their ranks, like golden tigers, race onward in clouds.

By cutting off demonic evil and delusion, and cultivating and nourishing the essence and vital energy, one can endure alongside the Dao, passing through calamities without falling.

The Black Heaven Demon King: Jianchou Langfu; Hai-Zi Wen-Tiao.

These are the title and corresponding written symbols of the Black Heaven Demon King. The great demon king of the northern Black Heaven bears the surname Xu and the personal name Zhishi. He is fierce and ugly by nature, and delights in killing.

The Black Heaven Demon King’s Jade Inscription for Subduing Evil:

In the northern realm of darkness lies Yudan, the palace where the mysterious Qi (primordial energy) resides. The august spirits of the celestial realm gather there, commanding the spirits and driving dragon chariots.

Within the palace are Jade Maidens and Nightglow Boys. They oversee the registers and talismans that record the names of spirits, and subdue and restrain the traces of demonic beings.

When the Xu and Wei lunar lodges of the northern sky combine and transform, purple vapor surges and stirs the wind. Through the refinement and nourishment of precious essence and vital energy, life in the postcelestial realm can endure without end.

Yudan is the palace where the mysterious Qi resides, and the august spirits of the celestial realm gather there, commanding the spirits and driving dragon chariots. Within the palace are Jade Maidens and Nightglow Boys, who oversee the registers and talismans, subduing and restraining demonic beings. When the Xu and Wei lunar lodges combine and transform, purple vapor surges and stirs the wind; through the refinement and nourishment of precious essence and vital energy, life in the postcelestial realm can endure without end.

The Yellow Heaven Demon King: Hengtian Danli; Zhongzhi Zhongwen.

These are the title and corresponding written symbols of the great demon king of the central Yellow Heaven. He bears the surname Tianmen and the personal name Bowang. He wears a black-patterned robe, a crown that reaches to the heavens, and a dragon-headed sword at his waist. He rides a feathered-wheel chariot and flies through the clouds. He often composes songs as long as three thousand characters to confuse later students; the Most High recorded these lyrics in the Scripture for Dispelling Demons.

Xue Youqi’s commentary says that the first four characters of the demon king’s title indicate his rank, the middle two are his personal name, and the final two are his courtesy name. The commentary on the Essential Meaning of the Inner Image Elixir says that older accounts claim the demon king composes songs to confuse later students, and that this should be considered carefully: this is not how things really are. The demon king does not deliberately confuse later students; he is testing them. A song of the demon king of the Realm of Form says, “My realm is difficult to pass through, so I have composed a cavernous inscription, transforming and flying through the air to test your body and mind.” Although people may long for the Dao, their faith is often unsteady. They envy only the empty reputation of seeking the Dao, without putting cultivation into practice, so the demon king naturally tests them. Those who withstand the test and remain steadfast in their resolve will be recommended and become perfected beings.

Those who fail in their cultivation and let their minds become scattered do so because they themselves lack firm resolve. Why, then, should it be surprising that the Demon King comes to trouble them?

Jade Text on the Yellow Heaven Demon King’s Subjugation of Evil:

The supreme spirit of the Primordial Beginning’s august Heaven is noble and mysterious. It blends with the Qi of pristine simplicity and is the foundation of creation and transformation.

Through communion with the deep and subtle realm, a great spirit manifests. It summons the myriad kinds of primordial Qi, which gather together in a magnificent hall.

It sweeps away the hundred demons, allowing the Great Dao to flourish as one; it protects living beings and enables them to be delivered, drives back calamities, destroys tribulations, and removes misfortune.

The Great Demon Kings of the Five Emperors awe and guard the directions of Zhen, Dan, Dui, and Kan, and are the patriarchs of the gods.

The deity of the East summons the myriad kinds of primordial Qi, which gather together in a magnificent hall. It sweeps away the hundred demons, allowing the Great Dao to flourish; it protects living beings and enables them to be delivered, drives back calamities, destroys tribulations, and removes misfortune.

The Great Demon Kings of the Five Emperors awe and guard the directions of Zhen, Dan, Dui, and Kan, and are the patriarchs of the gods.

The five Great Demon Kings mentioned here—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—are not the Five Celestial Demon Kings of the Five Emperors mentioned earlier. Rather, there are other Great Demon Kings under the Five Emperors. Yan Dong’s commentary gives their names to distinguish them: the Azure Emperor’s Demon King has the surname Poluo and the name Wànxíng; the Red Emperor’s Demon King has the surname Zhe and the name Shangbai; the White Emperor’s Demon King has the surname Deng and the name Hu’er; the Black Emperor’s Demon King has the surname Nie and the name Gongsun; and the Yellow Emperor’s Demon King has the surname Wangong and the name Chansheng. Each commands thirty-eight thousand subordinates. They came into being at the same time as the Five Heavens, govern the Three Realms, and have achievements equal to those of the various heavens. For this reason, they are called the patriarchs of ghosts and spirits.

A commentary in the Essentials of the Inner Image Elixir quotes the Hidden Book of Jade Purity: “The Great Demon Kings of the Five Emperors command their subordinates and were born together with Heaven. They trouble those who cultivate the Dao and do not wish them to attain the Dao. They also consider their sacred achievements equal to those of the heavenly emperors.” Later, in the era of Longhan…

The Hidden Book of Jade Clarity says that the Five Great Demon Kings each command their own officials. They were born at the same time as Heaven and often come to trouble those who cultivate the Dao, unwilling for them to attain it. They once even presumed that their merit and virtue equaled those of the gods of the heavens. It was only later, when the Dragon-Han era opened a new cycle—when the cycles of tribulation turned and the Dao’s transformation unfolded—that they submitted to the teachings of the Celestial Worthy of Primordial Beginning. Thus the Hymn of Walking in Emptiness says: “The Demon Kings respectfully accepted their duties; therefore, they could attend upon the gods of the heavens.” This shows that if Dao cultivators hold fast to their original resolve, accumulate merit, and practice good deeds, the Demon Kings will honor them and serve them instead. How would they dare to form a demonic array to obstruct them?

Incantation to Extinguish Demons: Eastern Ninefold Black Azure Numinous First Elder, Azure Emperor

The Radiant Cavern gives birth to primordial Jing; Azure Florescence opens forth great radiance. Giving and nurturing the Qi of the Nine Heavens, it first brings forth Wuying. It supports Yang Qi, commands and guides; in the Cinnabar Forest, perfected beings gather. The radiance of the high vault accumulates and appears in layer upon layer; bright clouds shine upon the dawn.

Numinous light spreads and interweaves, guarding and nourishing body and soul. It transforms all things into one, bringing them into accord with wondrous visions; through benevolent compassion, it dispels the hosts of demons. Recite this ten thousand times, and the cultivator can transcend. Their merit should be presented to the Highest Clarity, the exalted celestial realm of Daoism.

Incantation to Extinguish Demons: Southern Threefold Black Cinnabar Numinous True First Elder, Red Emperor

The three Qi—the three primordial energies that constitute Heaven, Earth, and all things—gather at the Numinous Gate, where pure, radiant, and subtle light illuminates the Jade Cinnabar. In the Vermilion Mound, the True Emperor dwells; an ornate cloud chariot sweeps down. One should journey to the Highest Clarity and present a report.

Ruling over the myriad realms, it nurtures and transforms countless things. It holds in hand the registers, tablets, and talismanic books, proclaiming the Cavern Chapters and wondrous scriptures. It unties knots and scatters the roots of calamity; golden light spreads forth, destroying evil spirits and wickedness. Set your resolve on cultivating this Dao, and no demonic trial will be able to wreak havoc. Guard yourself as you cross the ferry through the trials of the netherworld; enjoy tranquility for a long time, through endless ages.

Incantation to Extinguish Demons: Western Sevenfold Qi Bright Numinous Sovereign First Elder, White Emperor

The numinous Qi of the West circles through seven degrees; in the Utmost Subtlety, luminous splendor wells forth. The White Origin, the primordial Qi governed by the White Emperor, sustains my spirit and soul; the Sovereign Perfected One rides the rosy clouds. The light of the Three Pure Essences shines clear and bright, breaking through a hundred kinds of evil. It gathers sound and sustains the Qi of utmost truth; golden essence nourishes the three fields—the upper, middle, and lower Dantian. Through refinement and cultivation, it condenses and solidifies, making the jade-like body firm; precious radiance shines forth in beautiful splendor. Demonic essences should be destroyed and driven away, until no entangling force of submergence remains upon the Earth. Ride a swift chariot to the pure and lofty immortal lodge, keeping pace with the Supreme Immortals.

Incantation to Extinguish Demons: Northern Fivefold Qi, Fivefold Numinous Mysterious First Elder, Black Emperor

In the mysterious northern heaven, three kinds of numinous, refined Qi gather in abundance. The Supreme Purple Emperor dwells among them, where the radiance of all things converges and shines. Demons and evil spirits should be destroyed, and trials should be brought to an end, so that beneath the earth none remain sunk in torment and entanglement. Those who cultivate the Dao ride swiftly in their carriages, ascend to lofty immortal halls, and travel alongside the immortals of the Supreme.

Incantation for the Northern Black Emperor, Elder of the Five Qi and Five Numinous Powers, to Destroy Demons

In the mysterious northern heaven, three kinds of numinous, refined Qi gather in abundance, and the Supreme Purple Emperor dwells among them. He governs the primordial Qi and gathers in the realms of the netherworld, laying out the wondrous patterns of creation. Below, he rules the vital essences of the Void and Danger constellations, cherishing and nurturing the chamber of Heaven’s Origin. Numinous Qi reaches the spirit of Supreme Mystery and circles around, guarding the body’s hundred gates. It drives away demons and dispels calamities, so that danger can never intrude. The Great Dao protects one’s natural essence, keeping one’s lifespan from harm. Through countless kalpas, one may still enjoy auspicious celebrations; by day, one rides the clouds and ascends to immortality.

Incantation for the Central Black Primordial Numinous Elder, the Yellow Emperor, to Destroy Demons

Blending and transforming, one returns to emptiness, stillness, and mystery. The Primordial Emperor governs the numinous spirits of all the emperors. The True Elder seals the Yellow Gate, while the Four Sovereigns—the four honored spirits who assist the Celestial Emperor—together harmonize the mysterious laws. Above the Great Expansive Round Radiance, together with the Lord of Firm Jade, they gather fluids and secure the hundred bones. The radiance of jade embraces and protects the fetal immortal, the perfected immortal within the body spoken of in Neidan cultivation. Dawn light illuminates the pure realm; when demons and evil spirits respond to it, their forms naturally vanish. The myriad Dao protects life from depletion, restoring youth and the state of an infant. The numinous Qi of the five directions joins as one Qi; riding the clouds, one ascends and surpasses the Celestial Capital amid the clouds.

Flying spirits and drum attendants, commanding all ghost troops. Jade Script.

Flying spirits travel with their drum attendants and command all ghost troops. This is Jade Script, sacred writing endowed with spiritual efficacy in Daoist scriptures and registers.

Commanding all ghost troops of the Three Heavens.

Commanding all ghost troops of the Three Heavens. Dawn light illuminates the pure realm; when demons and evil spirits respond to it, their forms naturally vanish. The myriad Dao protects life from depletion, restoring youth and the state of an infant. The numinous Qi of the five directions joins as one Qi; riding the clouds, one ascends and surpasses the Celestial Capital amid the clouds.

Flying spirits and drum attendants, commanding all ghost troops. Jade Script.

Flying spirits travel with their drum attendants and command all ghost troops. This is Jade Script.

Great Marshal commanding the ghost troops of the Three Heavens.

The Great Marshal who commands the ghost troops of the Three Heavens.

Command banners, standards, drums, and tally. Jade Script.

The ceremonial guard consists of command pennants, banners, drums, and tallies. This is Jade Script.

The Lord-Father of the Nine Heavens holds the command pennant. On his left, the Spirit-King of Command carries the banner; on his right, the Great God of Command beats the drum. At the rear, strongmen carry the tallies, while Celestial Soldiers lead the way.

Touring and viewing the Great Void, self-named “Radiant Splendor.” Jade Script. The heavens achieve their work together.

Touring and viewing the Great Void, self-named “Radiant Splendor.” This is Jade Script. The gods of all the heavens accomplish their work together.

The Great Gods and Celestial Generals of Jade Clarity and Radiant Splendor are all subordinate to the Divine Lord of Jade Clarity, the Supreme Minister of Great Mystery. Together with the great sages and exalted spirits of all the heavens, they accomplish their work and call themselves the Office of Radiant Splendor of the Numinous Treasure of Jade Clarity. The Immortal Bureau of Radiant Splendor is specifically responsible for this office of the Numinous Treasure.

Heaven carries out the work of delivering people from suffering and strictly governs the Northern Feng, the northern realm of the netherworld.

The commentary on Inner Images of the Elixir says that The Sound of Flying Through the Realm of Desire ends with these words: “In the Northern Capital’s Office of the Springs and Songs” (the bureau of ghosts in the underworld), hosts of ghosts gather, seeking only to obstruct people’s allotted lifespans and end their lives. Daoist priests chant the Cavern Chapters (Daoist scriptures) to command the Northern Mount Luofeng (the northern underworld of ghosts), bind and dispatch demons, monsters, and spirits, and cut down six kinds of vicious ghosts and gods. The energy of all the heavens surges vast and free; through this, our Dao grows ever more prosperous.

The ghosts and gods of Northern Feng govern killing and punishment. They delight in cutting short people’s allotted lifespans and lives. The Celestial Worthy carries out deliverance, and the demon kings submit to instruction. He commands and governs the ghost emperors, proclaims restrictions everywhere, and makes clear the covenants and measures for dealing with them, forbidding them to do evil at will. Thus the energy of all the heavens surges vast and free, and our Dao grows ever more prosperous.

The Divine Lord Receives His Mandate

The Divine Lord of the Great Clarity, Supreme Assistant of the Great Mystery, holds the Purple Tenuity Seal in his right hand and the Jade Clarity Writ in his left. Click the teeth nine times and visualize the Divine Lord’s form: he wears a gold-and-jade cap with sable ornaments, as befits the Grand Chancellor of Jade Clarity; a robe of brocade and rosy clouds, with flying-feather designs; a broad sash, vermilion shoes, and a deep-red skirt. He sits among clouds of three colors. The Divine Lord is a minister of the Earth Emperor, a descendant of the Great Emperor Horse Ancestor, and the father of the Horned Dragon and the great gods of the celestial lodges. His rank is Divine Lord of Jade Clarity, Supreme Assistant of the Great Mystery. He is titled Lord Horse-Dragon and named Kuo Yi.

He sweeps away inauspicious energy everywhere.

Yan Dong’s commentary says: The Divine Lord is the chancellor of the Great Luo Heaven. Carrying out the Celestial Worthy’s talismanic command, he sweeps away demonic essences and wicked ghosts.

The Eight Powers Spew Venom: You Position

Summon the Great Gods of the Eight Powers to descend according to the prescribed method and guard the ritual altar. The Azure Dragon Great God belongs to the Zhen position; the White Tiger Great God to the Dui position; the Vermilion Bird Great God to the Li position; the Black Tortoise Great God to the Kan position; the Lion Great God to the Kun position; the Qiongqi Great God to the Gen position; the Qilin Great God to the Xun position; and the Bixie Great God to the Qian position. “You Position” refers to the corresponding ritual method or hand seal.

The Fierce Heavenly Horses Spread Out in Four Directions: Wu Position

Summon the Great God of the Heavenly Horses. “Wu Position” refers to the corresponding ritual method or hand seal.

The Heavenly Attendants stand in front. The Vermilion Bird Great God belongs to the Li position; the Black Tortoise Great God to the Kan position; the Lion Great God to the Kun position; the Qiongqi Great God to the Gen position; the Qilin Great God to the Xun position; and the Bixie Great God to the Qian position.

The Fierce Heavenly Horses Spread Out in Four Directions: Wu Position

After their deaths, the Five Emperors of the Three Realms—the celestial emperors who govern the three realms—were all said to ascend to the Shangqing realm. Since the Middle Ages, the secrets of the Two Pure Ones have been handed down. They include phrases such as “the utmost Zhen, the lofty Dui; words within Kan; again, the text of ascending to Shangqing.”

These writings are included among the registers of Shangqing.

The Mysterious Master said: “These are all great divine generals of the Jade Purity Heaven, who call themselves the resplendent officers of Jade Purity and Lingbao. They assist Jade Purity; when cycles of tribulation turn, they destroy demonic obstacles and sweep away calamities, guiding those who seek immortality to ascend and attain deliverance. They patrol the Three Realms, discipline ghosts and spirits, and search out places where ghosts gather, so that Dao Qi is pure and ordered. They are all spirits who uphold the Orthodox Way and dispel evil influences.

“The main text above consists entirely of commands sent down by the Celestial Worthy of Primordial Beginning and recorded by the Dao Lord Yuchen.”

The Jade Calendar of the Original Cavern, Where the Five Tribulations First Brought Forth Creation

The Qi of True Yang opens the birth and transformation of all things, while Brahma Qi—the sacred primordial energy that precedes Heaven and Earth—flows throughout. The Golden Tower stands above, and the Jade Palace lies in the east. Five hues gather, then disperse and shine across the nine heavens. Wondrous Qi arises naturally, its depths beyond measure. Three wondrous powers run through it as one, and all the myriad sages take it as their source. Through examination of learning and virtue, true achievements are identified and recorded. When body and spirit accord, one becomes one with the Great Dao. Thus the register of the Heavenly Emperor is secured, enduring through countless kalpas without end.

In ancient times, Heaven and Earth were still in an undivided state of chaos. The Qi of Great Brahma filled the heavens, which had not yet separated, while the nine Yang energies were joined in darkness. After three causes and nine revolutions, six transformations and seven returns, the Celestial Worthy of Primordial Beginning began to bring forth all things. At the beginning of the five kalpas, he secured the register of the Heavenly Emperor, so that it would endure through countless kalpas without end.

In ancient times, Heaven and Earth were undivided in chaos. The Qi of Great Brahma filled the heavens, which had not yet separated, while the nine Yang energies were joined in darkness. After three causes and nine revolutions, six transformations and seven returns, the Celestial Worthy of Primordial Beginning began to bring forth all things, and the five kalpas thus began to unfold creation. He then commanded the Dao Lord Fanyuan Zuchen to record the Heavenly Origin and trace its course through the five kalpas. The name “Original Cavern” refers to the Ancestral Qi; “Jade Calendar” is the calendar that records the Heavenly Origin. After the cycles of the five kalpas, all returns once more to the One. Since the One Qi divided, the three causes have become nine. Their forms resemble dragons or dragonflies, winding through the nine paths in deep and boundless coils, all returning to the source of the nine Yang Ancestral Qi.

The Supreme One, the highest Dao-body, transforms and operates through “three nines moving the Brahma force, three fives riding the Origin.” Bringing together forty-two streams of Qi, the primordial energy that forms Heaven and Earth, it creates the ancestral Qi of the eastern azure heavens, the original energy from which Heaven and Earth began. The East symbolizes the first stirrings of life in azure, corresponding to the vigorous beginning of the Wood Qi of the nine Yangs. Thus, the heavens in the East are divided by nine streams of Qi, and the kalpa cycle there is called “Longhan.” Then Yang Qi gathers layer upon layer once more, revealing red celestial patterns. Its radiance spreads and unfolds, and through the “five measures” it opens the way for diagrams, registers, and alchemical writings.

The Supreme One transforms and operates through “three times five, three turns of vermilion essence.” Bringing together twenty-four streams of Qi, it creates the ancestral Qi of the southern cinnabar heavens, revealing the bright Yang Qi of the South’s cinnabar hue. Red celestial patterns appear, their radiance spreads and unfolds, and through the “five measures” it opens the way for diagrams, registers, and alchemical writings.

The Supreme One transforms and operates through “three times five, three turns of vermilion essence.” Bringing together twenty-four streams of Qi, it creates the ancestral Qi of the southern cinnabar heavens, revealing the luminous primordial Qi of the South’s cinnabar hue. This corresponds to the vigorous beginning of the Fire Qi of the three Yangs. Thus, the heavens in the South are divided by three streams of Qi, and the kalpa cycle there is called “Chiming.” Then nine streams of Qi gather layer upon layer once more. The yellow Qi of the center gives birth to primordial Qi, the Qi of the celestial warp and weft circulates and entwines, and the Brahma Origin rides upon five in its transformation.

The Supreme One transforms and operates through “five fives, three circuits.” It gathers mixed Yang Qi into twelve streams and brings together fifty-two streams of Qi, creating the ancestral Qi of the central yellow heavens and revealing the wondrous yellow essence of the center. This corresponds to the vigorous beginning of the Earth Qi of the five Yangs. Thus, the heavens in the center are divided by twelve streams of Qi, and the kalpa cycle there is called “Shanghuang.” Then the Qi of the Nine Origins transforms once more. White sunlight begins to reveal Yang Qi, sevenfold radiance shines upon the Brahma heavens, and the Qi of the Five Phases moves across the sky.

The Supreme One transforms and operates through “seven times five, threefold riding.” Bringing together thirty-six streams of Qi, it creates the ancestral Qi of the western pure heavens and reveals the West’s splendid, clear radiance. This corresponds to the vigorous beginning of the Metal Qi of the seven Yangs. Thus, the heavens in the West are divided by seven streams of Qi, and the kalpa cycle there is called “Yankang.” Then nine streams of Qi circulate once more to their end, mingle and transform, and return to the source; the original One Qi is revealed anew.

The Supreme One transforms and operates through “two fives riding ten, three accumulations of primordial Yang.” Bringing together thirty streams of Qi, it creates the ancestral Qi of the northern dark heavens, called “Yankang.” Then nine streams of Qi circulate once more to their end, mingle and transform, and return to the source; the original One Qi is revealed anew.

The Most High, drawing on the numbers of Heaven and Earth, calculated as follows: two multiplied by five makes ten; three successive accumulations of primal Yang make thirty. By this means, he opened the source of the Qi of the Northern Dark Heaven, revealed the source of the highest manifestation of the Dark Mystery, and marked the beginning when Yang first arises and Water’s Virtue takes precedence. Thus the North received five kinds of Qi, and the realms of Heaven and Earth were divided. This kalpa was called “Kaihuang,” the Opening Sovereign. When the cycles of the five kalpas had run their course, Haotian appeared in visible form. All things, fused with the Dao through a single Qi, spread their radiance across the celestial realms in the eight directions. After threefold accumulation and nine rounds of calculation, manifestations appeared in the eight directions, eight Heavenly Emperors emerged, and the Nine Heavens divided in turn.

Thereupon, the Celestial Worthy of Primordial Beginning commanded the Celestial Perfected Sovereign to consult the Jade Calendar, a record of the cycles of kalpas and stages of cultivation, and trace the beginnings of change within Chaos and the roots of the cycles of kalpas. The heavens divided into realms and gathered their sources, illuminating the Qi of True Yang. The Celestial Perfected Sovereign then compiled the Jade Calendar, recording the kalpas experienced by the Celestial Perfected and the Celestial People, the paths of advancement and retreat through accumulated merit, and the ranks of the nine sages and nine grades. The book Scripture of the Register of Immortals in Nine Grades gives a fuller account of its profound teachings.

The five kalpas correspond to five kinds of Qi:

The Beginning-Clear Qi of the Longhan kalpa belongs to blue; the Cinnabar-Light Qi of the Chiming kalpa belongs to red; the Central-Spirit Qi of the Shanghuang kalpa belongs to yellow; the Pure-Radiance Qi of the Yankang kalpa belongs to white; and the Primal-Yang Qi of the Kaihuang kalpa belongs to black.

Eastern Jade-Character True Writ:

Longhan’s Beginning-Clear Qi; the Jade Calendar’s treasured five Qi:

The Beginning-Clear Qi of the Longhan kalpa belongs to blue; the Cinnabar-Light Qi of the Chiming kalpa belongs to red; the Central-Spirit Qi of the Shanghuang kalpa belongs to yellow; the Pure-Radiance Qi of the Yankang kalpa belongs to white; and the Primal-Yang Qi of the Kaihuang kalpa belongs to black.

Eastern Jade-Character True Writ:

Longhan’s Beginning-Clear Qi, the Jade Calendar’s treasured chapter. It opens the Nine Yang Heavens and reveals the Primal Brahma Flowering Qi. The Nine Yangs turn, setting wondrous Qi in motion; the three luminaries—the sun, moon, and stars—scatter their primal essence. In the blue-green mists, numinous talismans emerge; among verdant woods, lovely spirit blossoms flourish. Cultivators may journey far to the Jade-Clear Palace and roam the distant islands of Penglai. The transformations of the True Way flow without obstruction, and the numinous wind nourishes all life.

Meaning: The Beginning-Clear Qi of the Longhan kalpa transforms into the treasured chapter of the Jade Calendar. It opens the celestial realm of the Nine Yangs and reveals the Primal Brahma Flowering Qi. The Nine Yangs move, setting wondrous Qi into circulation, while the sun, moon, and stars release their primal essence. Numinous talismans appear amid blue-green clouds, and beautiful spirit blossoms flourish among verdant trees. Cultivators can reach the Jade-Clear Palace and roam the distant immortal realm of Penglai. The True Way’s power to transform flows without obstruction, and its wondrous wind nourishes all things.

Southern Jade-Character True Writ:

Chiming’s Cinnabar Light, the Jade Calendar’s treasured chapter. It opens the Three Yang Heavens and reveals the Primal Brahma Numinous Qi. Amid the great kalpa, wondrous transformations begin their work; dragon-shaped sacred script drifts through crimson clouds. The Eight Powers rush forth like flashing lightning, and the Nine Phoenixes drive away evil forces. Through refinement and deliverance, one may enter the Palace of the Cinnabar Sovereign and ascend to the abode of Primordial Beginning. The fiery radiance shines on without end, and numinous blessings gather, glowing like the morning light.

Meaning: The Cinnabar-Light Qi of the Chiming kalpa transforms into the treasured chapter of the Jade Calendar. It opens the celestial realm of the Three Yangs and reveals the Primal Brahma Numinous Qi. In the midst of the great kalpa, wondrous transformations begin their work, and dragon-shaped sacred script appears among crimson clouds. The Eight Powers move swiftly as lightning, while the Nine Phoenixes dispel evil. Through refinement and deliverance, one may enter the Palace of the Cinnabar Sovereign and ascend to the realm of the Celestial Worthy of Primordial Beginning. Radiance shines without end, and numinous blessings gather and glow like the morning light.

Central Jade-Character True Writ.

The Central Spirit of the Age of the High Sovereign, the treasured chapters of the Jade Calendar. Opening the Fifth Yang Heaven, where Yang Qi predominates, they reveal the primordial and wondrous precelestial Qi. Within the murky yellow, a single Qi comes forth. It responds to change and condenses into a true form. Those of supreme De hold fast to gentleness, drawing in their radiance to illuminate the deep and distant realm of darkness.

The central Jade Characters of Truth, sacred writing of the celestial realm:

The Central Spirit of the Age of the High Sovereign, the treasured chapters of the Jade Calendar. Opening the Fifth Yang Heaven, they reveal the primordial and wondrous precelestial Qi. Within the murky yellow, a single Qi comes forth, responding to change and condensing into a true form. Those of supreme De hold fast to gentleness, concealing their radiance while penetrating the deep and distant realm of darkness. They establish the Center to govern the nine directions and farthest reaches, holding fast to the root and commanding the sun, moon, and stars—the Three Luminaries. Their brilliance illuminates the heavens, and streaming rays shine upon the Jade Spirit.

The western Jade Characters of Truth:

The Pure Spirit of the Age of Yan Kang, the treasured chapters of the Jade Calendar. Opening the Seventh Yang Heaven, they reveal the primordial and wondrous refined Qi. The August Elder stores up spiritual grace and essence; the Qi of Metal Essence illuminates the majestic light of the stars. The Six Heavens, the six forces of the baleful Yin heavens, are all destroyed, and the myriad treasures return once more to the subtle, distant realm. Clear, refreshing Qi rises above the lofty towers; its cold radiance reflects a pure white gleam. Kongtong, the name of an immortal realm, unfurls its jade scrolls, whose splendid light ascends to the Nine Heavens.

The northern Jade Characters of Truth:

The Profound High One of the Age of Kai Huang, the treasured chapters of the Jade Calendar. Opening the First Yang Heaven, they reveal the primordial and wondrous blended Qi. The Five Qi, the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), accord with the primordial, wondrous Dao, and the heavens merge within the deep and distant realm of darkness. The essence of the planet Mercury darts forth, displaying a featherlike blackness; Jade Maidens scatter blue flowers. Purple celestial tablets seal away the treasures of the heavenly realm, while mysterious radiance illuminates the Imperial Heaven.

The northern Jade Characters of Truth:

The Profound High One of the Age of Kai Huang, the treasured chapters of the Jade Calendar. Opening the First Yang Heaven, they reveal the primordial and wondrous blended Qi. The Five Qi accord with the primordial, wondrous Dao, and the heavens merge within the deep and distant realm of darkness. The essence of the planet Mercury darts forth, displaying a featherlike blackness; Jade Maidens scatter blue flowers. Purple celestial tablets seal away the treasures of the heavenly realm, while mysterious radiance shines with solemn brilliance upon the Imperial Court. The assembled demons submit to the supreme and wondrous teaching, and all the nations under heaven are thereby brought to peace.

The Supreme Scripture and Ritual Method for the Primordial Beginning’s Measureless Salvation, Scroll Four

Chapter on Universal Salvation

The Dao says: The movements and transformations of Heaven and Earth, too, have times of decline and ending.

Here, “cycle” refers to a kalpa, and “measure” to a cycle of Qi and its allotted span.

Cheng Xuanying explains, “‘The end of a period of misfortune’ means that an era of decline has run its course. ‘Decline’ refers to the calamities of Yang Nine and Hundred Six; ‘end’ means the destruction of the Three Realms. The term ‘Yang Nine and Hundred Six’ is calculated according to the calendrical cycles described in the Zhouyi. Nineteen years make one chapter; four chapters make one section; twenty sections make one cycle; and three cycles make one great cycle. A great cycle lasts 4,620 years, during which water and drought disasters occur for a total of fifty-four years.

“Yang numbers are odd, with nine as their limit. When calamities strike, a severe drought may last nine years; lesser fires may last seven, five, three, or one year. Yin numbers are even, with eight as their limit. Corresponding floods may last eight, six, four, or two years. In the 160th year of a great cycle, Yang is in effect and a minor drought occurs; this is called the ‘Hundred Six calamity.’

“In general, in the 300th year of a great cycle there is a minor Yang Nine and a minor Hundred Six; in the 900th year, a major Yang Nine and a major Hundred Six. During major calamities there are severe droughts lasting nine years and floods lasting eight years. The Book of Han records that a great cycle lasts 4,617 years. When the numbers of all three great cycles are exhausted, the great catastrophe comes to an end, and Heaven and Earth are destroyed. The three cycles together amount to 13,851 years. A minor calamity occurs in the 160th year of a great cycle; this is the general meaning of ‘the end of decline at Hundred Six.’

“The sun, moon, and the Five Planets—Wood, Fire, Earth, Metal, and Water—also wane and wax. Even the most sacred perfected beings encounter good fortune or hardship, while those whose cultivation is still shallow may fall ill or be injured. When such calamities arise, all who resonate with them in Qi should fast together, offer incense at the six periods of the day, and recite the scripture ten times. In this way, blessings and De will descend and dispel every kind of ill omen. The immeasurable scriptures—including the Scripture of Deliverance, along with other texts that save beings without limit—will deliver all beings without end.

“The Master of Mystery says that the six periods are midnight, dawn (when day is about to break), mealtime, noon, late afternoon, and dusk. These are the six Yang periods.”

Chapter on Yin Refinement

A Daoist scripture says: “Exhausted.”

The Mysterious Master said: “The six periods” are midnight, dawn (when the sky is about to grow light), mealtime (breakfast), midday, the afternoon meal, and dusk. All six are Yang periods.

Chapter on Yin Refinement

The scripture says: Those who have made only shallow progress in cultivating the Dao, or have not yet accumulated enough merit for the rank of an immortal, may reach the end of their allotted lifespan and be about to pass through death. As their bodies pass through Great Yin, the realm of the dead, those with Daoist attainment among their fellow disciples should burn incense and recite the scriptures ten times at the moment of death, then transform the deceased’s body according to the ritual.

They should transform the body using the method of the “Five Refinements of the Living Corpse.” The specific method for refining and transforming the body is described in the “Chapter on the Nine Refinements and Transformation” in the Scripture on the Five Refinements of the Living Corpse from the Numinous Treasure tradition.

The person’s soul and spirit will rise directly to the Southern Palace, a heavenly palace in Daoist belief. There, they will be reborn according to the merit earned through their studies and practice during life, and the number of days they practiced. In this way, they will pass through cycles of rebirth without perishing, and ultimately become an immortal.

Chapter on Protection and Preservation

The scripture says: When the movement of Heaven and Earth is nearing its end, a purification ritual should also be performed. One should undertake the Numinous Treasure Golden Register purification ritual, burn incense, and recite the scriptures.

When the stars move out of order, or the Sun and Moon become dim and erratic, a purification ritual should also be performed. One should undertake the Celestial Emperor’s Nine Luminaries purification ritual, burn incense, and recite the scriptures.

When the seasons fall out of their proper order and Yin-Yang becomes unbalanced, a purification ritual should also be performed. One should undertake the Five Emperors’ Nurturing-All-Things purification ritual, burn incense, and recite the scriptures.

To pray for rain or clear skies, one should undertake the Five Spirits of the Cavernal Abyss purification ritual.

When the ruler of the state faces calamity and warfare is frequent, a purification ritual should also be performed. One should undertake the Great One’s Sagely Perfected purification ritual, burn incense, and recite the scriptures.

When an epidemic spreads and large numbers of people are injured or die, a purification ritual should also be performed. One should undertake the Longevity and Preservation of Life purification ritual, burn incense, and recite the scriptures.

When a teacher or friend dies, one should also burn incense and recite the scriptures. When an epidemic spreads and large numbers of people are injured or die, a purification ritual should also be performed. One should undertake the Longevity and Preservation of Life purification ritual, burn incense, and recite the scriptures. When a teacher or friend dies, one should also perform a purification ritual: undertake the Numinous Treasure Yellow Register purification ritual, burn incense, and recite the scriptures.

The Mysterious Master said: Each of these purification rituals has its own prescribed procedures. The six types listed above are essential methods for Daoist practitioners to cultivate and recite the scriptures, as well as key means of accumulating merit. Whenever any kind of calamity occurs, one should perform a purification ritual, burn incense, and recite the scriptures. In this way, one can attain the rank of a Perfected Person and become a courtier of the Golden Towers in Heaven. For details, see the relevant Great Rituals.

The merit of fasting, observing purification, and reciting scriptures is profound: above, it can dispel natural disasters and protect and bring stability to the sovereign; below, it can drive away poisonous harm and save living beings. The living and the dead alike can find support and benefit through it. This blessing is beyond measure, and so it is called “immeasurable deliverance for all beings, humans and spirits.”

One should quietly hold compassion in one’s heart and extend this intention to all living beings, relieving them of calamities and hardships while cultivating good deeds without seeking reward.

Chapter on the Utmost Words

The Dao says: Anyone who possesses this scripture and can cultivate this merit for Heaven and Earth, the sovereign, and the people should, when disaster strikes, resolve to observe purification, burn incense, and recite the scripture ten times. The heavens will record their name, and the deities will protect them.

Those who observe purification, recite the scripture, and cultivate the right path can attain three kinds of good fruit. Those especially outstanding among them may become officials in the Golden Palace of the Sage Sovereign, the celestial emperor’s palace. The heavens record people’s merits and faults without overlooking even the slightest detail; the demon kings of Heaven will also recommend and protect you. Only those who have succeeded in cultivating the Dao can truly penetrate this profound truth.

Those who recite and uphold this scripture will be entered among the officials of the Golden Palace of the Sage Sovereign. The heavens record people’s merits and faults with complete precision, and the demon kings of Heaven will also recommend and protect you. Only those who have succeeded in cultivating the Dao can truly penetrate this profound truth.

When reciting this scripture, one should recite it in full ten times, to understand why the Celestial Worthy of Primordial Beginning repeated its teachings. If you have not yet grasped the scripture’s deeper meaning, do not grow lax or lose resolve. Once your cultivation is complete, your mind will become empty, clear, and tranquil; the impurities of the mundane world will no longer disturb you, and you will naturally understand the scripture’s true meaning.

The two chapters beginning with “The Dao says” and ending with “understand the utmost words clearly” form the postface written by the Great Lord of the Dao, Jade Dawn, of the Most High.

Chapter on the Great Cavern

The secret words of the Great Brahma Heaven among the heavens possess immeasurable sounds.

This is an explanation of the title and subject.

Yan Dong said: “There are four kinds of hidden language: concealing names, concealing taboo terms, concealing events, and expressing things through coded language.”

Li Shaowei said: According to the Inner Sound Scripture, when the Celestial Worthy of Primordial Beginning preached at the seat in Bailingshe in the world of Chiming, dense clouds and mist shrouded the sky, and darkness persisted without lifting for three days and three nights. The Five Elders—the revered deities of the heavenly realms in the five directions—came forward and reported to the Celestial Worthy: “We have served here today, but have never seen such a sight. When the Celestial Worthy expounds the teachings, rivers and seas fall silent, and the mists among the mountains disperse. Now daylight has grown dim, and the heavenly beings are all alarmed. We do not know why.”

The Celestial Worthy told them: “Today, auspicious signs are appearing throughout the heavens, and wondrous spiritual responses are arising naturally. The jade characters—the numinous script manifested in the heavenly realm—shine brilliantly, obscuring the light of the sky and causing everyone present to close their eyes and listen in reverence.”

Before long, the signs in the heavens suddenly cleared. The darkness dispersed, and five-colored radiance illuminated the ten directions. A numinous text suddenly appeared in the air. Each character was ten feet square, suspended in the deep and mysterious sky. Its brilliant pattern dazzled the eyes; radiance streamed from its eight corners, and its dazzling light made it impossible to look directly at. The Celestial Worthy proclaimed to everyone: “This numinous text is called the ‘Eight Assemblies.’ Its characters have no fixed forms, and its meanings are profound and intricate, difficult to investigate and explain in full. They may be recorded with a brush and interpreted.”

Thereupon, the Heavenly Perfected Sovereign, at the command of the Celestial Worthy of Primordial Beginning, annotated the pronunciations of the numinous text and divided it into chapters and sections. The text came from the Thirty-Two Heavens, with eight characters from each heaven; all were writings of flying mystery arising naturally. It also combined the Qi of flying mystery from the five directions—the wondrous spiritual energies of those directions—and harmonized the pronunciations of the eight characters. It was named the Great Brahma Hidden Language, Boundless Cavern Chapter.

Written by the Dao Lord.

The Great Dao Lord Taishang Yuchen, principal deity of the Lingbao teachings, is the master of the Lingbao tradition. He wrote the middle section of this numinous text. The jade characters from the Thirty-Two Heavens were arranged as scripture and called the Cloud Seal, Luminous Chapter.

Yuan