《上清太上黄素四十四方经》

The Most High Lord of the Great Dao, mysterious and numinous in outstanding emptiness, received the teachings of Heaven, governed the multitude of true immortals, and visited the worlds of the ten directions. He therefore issued documents summoning the Celestial Emperors of the eight directions. Concealing his traces, he set out at dawn, slaying the evil deities of the Six Heavens and rectifying the order of the Three Realms; his might reached the heavens, and his brilliance stretched for ten thousand zhang.

Then he commanded the Perfected One of Taiji (the Supreme Ultimate) and the High Ministers of the Four Offices (high celestial immortal officials) to serve the Jade Dawn, compiling and revealing the esoteric scriptures on the Cinnabar and Unadorned, and suppressing the heterodox methods of the Cold Spirits. In this way he manifested the Great Dao of the Eight Assemblies (the mysterious transmission system of Shangqing scriptures), established the key outlines of immortal practice consisting of forty-four methods, and compiled them into a book known as the Book of the Yellow Unadorned. The scriptures were placed in a cinnabar-stamen box, contained in a mysterious-numinous silk pouch, and delivered to the Left Lord of the Immortal Capital to be stored in the Chamber of Seven Gems. The Most High also ordered thirty-seven Jade Maidens of the Northern Cold to protect the holders of this scripture. According to the Bright Codes of the Four Poles (the precepts for transmitting scriptures), this text is transmitted to only three persons every seven hundred years.

The Forty-Four Methods of the Most High Yellow Unadorned are scriptures from above the Nine Heavens and also the hidden writings of the Eight Assemblies system. Thus the Most High Dao Lord ordered the high immortals of Highest Clarity and the Perfected One of Taiji to sort, classify, and arrange them in sequence, combining them into forty-four chapters of Yellow Unadorned divine methods. These were jointly established after the suppression and rectification of the Six Heavens. Originating from the decree of the High Sage and recorded by the High Ministers, the methods of the Dao are thus complete and pure, with wondrous principles that surpass those of many other scriptures. The so-called Orthodox Methods of the Three Heavens serve to overawe and suppress the fierce evil qi of the Six Heavens and to eradicate the disasters caused by all manner of demons and heterodox forces.

Anyone whose fate has destined them with the affinity to encounter this jing (scripture) does so because a mysterious opportunity has ripened; they are surely destined to become an immortal. This sacred scripture must not be transmitted to worldly people. If anyone presumes to expound it without authorization, the Three Heavens will dispatch inspector deities to report to the Imperial Lord, denouncing that person’s crime and determining that he has leaked the secrets guarded by the covenant oath. In less than three years, Taishang (the Most High) will send the divine troops of the Five Emperors to punish him; after death he will fall among the ghosts of the lower realms, and his ancestors of seven generations, together with his parents, will likewise be interrogated by the Water Official.

Anyone who receives the Taishang Huangsu Sishisi Fang Jing (Scripture of the Most High on the Forty-Four Methods of Yellow Silk), both master and disciple, must observe a zhai (purification fast) for forty-five days and have no contact with the outside world. They must first report the matter to the deities and confirm that the recipient is truly fit to receive this scripture; only then may they swear the oath and transmit it. For the covenant oath a jade tablet is to be used, one chi five cun in length.

Anyone who receives this scripture, master and disciple alike, must likewise observe a purification fast for forty-five days, having no contact with the outside world, and must first report to the deities, confirming fitness for transmission before swearing the oath. The jade tablet used for the covenant is one chi five fen in length and one cun four fen in width, and is used to write the covenant text pertaining to the Supreme Perfected (Shangzhen, high-ranking divine Perfected). In addition, forty chi of yellow silk and two pairs of gold rings are prepared, substituting for a blood-smearing pact, to signify that the scripture will never be divulged. After receiving the scripture, if one violates the agreement, leaks the covenant oath, or transmits the scripture to an unsuitable person, the guilt is the same as that stated above, and divine troops will inflict punishment. Those who transmit it must be most cautious.

The Most High Lord of Dao (Taishang Daojun) commanded the Perfected of Taiji (Supreme Ultimate) and the Attendant Minister of the Celestial Court to jointly compile the Huangsu Shenjing Sishisi Fang (Divine Scripture of Yellow Silk in Forty-Four Methods). Its contents are as follows:

Anyone who recites the Dadong Zhenjing Sanshijiu Zhang (True Scripture of the Great Cavern in Thirty-Nine Chapters), if able to comprehend and explicate its subtle phonetic meanings, discourse freely upon its mysterious principles, probe deeply into its hidden contents, and elucidate its numinous and wondrous passages, so that the sound of the scripture spreads throughout the four directions...

Anyone who studies the Dadong Zhenjing in Thirty-Nine Chapters, if able to comprehend and explain its subtle sounds and meanings, fluently discuss its mysterious principles, deeply investigate its profound contents, expound its sacred passages, recite it with a resonant and far-reaching voice, thoroughly integrate its exquisite doctrines, and recite it silently in a quiet chamber with complete fluency and without obstruction, possesses the qualifications of a superior immortal. Studying this scripture enables one to support the Taishang, command the Jiuzhen, rank equally with high immortals, and hold the office of Siming. Cultivating according to the Taishang Huangsu Forty-Four Methods allows one to be called a Dadong Fashi. This title of Dadong Fashi is of unparalleled honor, enabling one to perceive emptiness, command the mysterious, commune with spirits, discern the subtle, with radiance extending to all Perfected Ones, and ranking equivalent to a Taiji (Supreme Ultimate) Shangxian. This describes those who study with utmost diligence and achieve sincere spiritual communion, not those whose recitations remain limited in number. Even if one merely possesses the scripture without studying it or reciting it silently in a quiet chamber, one may still serve as a Taishang Zhuzhe and as a teacher of ghosts and spirits.

Anyone who studies the Taidan Yinshu Jinhua Dongfang and the Ciyi Baozhang, if able to savor the mysterious truths in detail, comprehend the doctrines of the Dongjing, and profoundly awaken to the obscure Dao, may likewise serve as a Taishang Zhuzhe and as a teacher of ghosts and spirits.

Anyone who studies the Taidan Yinshu Jinhua Dongfang and the Ciyi Baozhang, if able to savor the mysterious truths in detail, comprehend the doctrines of the Dongjing, profoundly awaken to the obscure Dao, roam freely in the empty immortal realms, remain unobstructed in all matters, hold firm sincerity in admiration of the true Dao, and in a quiet chamber recount what has been heard while silently praying for communion with the spirits, may through utmost sincerity resonate with Taisu, ascend and descend among the Jiuzhen, fuse the Wushen, and enter the immortal registers overseen by Siming. Cultivating according to the Taishang Huangsu Forty-Four Methods entitles one to be called a Sandong Fashi or Yuanjing Zhenren. The rank of Yuanjing Zhenren corresponds to that of a Diyi Gaoxian. The Diyi Gaoxian dwells above emptiness and is a supreme Perfected Immortal who commands all deities. Even if one merely possesses the scripture without yet having thoroughly studied it or achieved communion, one may still serve as a Sanyuan Zhuzhe and obtain the office of an earthly terrestrial immortal.

Anyone who studies the Taidan Yinshu Dongzhen Xuanjing, together with the teachings on how Diyi (a revered Daoist deity) unties knots and stagnations and nourishes the hundred Shen (spirits), if able to concentrate devotedly on the inquiry and sincerely achieve communion, will penetrate the mysterious principles and the numinous spirits. Jing (essence) and Qi (vital energy) will thereby return to the Mysterious Origin, the seven jing will be unblocked, the profound and hidden blockages will be regulated, and the lofty, marvelous realm of pure vacuity will be savored. Such a person receives the recognition of Heaven, beholds the Three Origins (the three primordial sources of Heaven, Earth, and Water in Daoist teaching), whose utmost sincerity thoroughly communicates with the divine spirits, and who enters into resonant harmony with Turtle Mountain.

By cultivating in accordance with the Taishang Huangsu Sishisi Fang one may style oneself Xuandong Fashi Shangjing Zhenren. The rank of Shangjing Zhenren corresponds to that of a Grandee among the superior immortals of the Nine Palaces. The efficacy of this Jing (scripture/classic) is to enable one to merge thoroughly with the Dao of Diyi, to command the Five Shen (the five spirits of the body or the cosmos), to be attended by the Nine Ling, and to have the Three Officials (of Heaven, Earth, and Water) take office. Even if one is not yet able to delve into and practice its contents, one may still become a Lord of the Three Heavens and occupy a relatively high post in the earthly administration.

All who diligently cultivate the three Jing, expound their wondrous meanings, attune themselves to the sublime Dao, and deeply savor its remote and mysterious principles will be recorded in the Qiongshu Xiujian (the exquisite immortal registers of gold and jade) and listed among the golden registers and jade names. Some, at the moment of receiving the Jing, encounter through karmic affinity the numinous person who transmits the scripture; others happen upon this collected work and suddenly obtain it. Those who obtain this Jing have all been examined by Taiji (Supreme Ultimate): Heaven inspects their sincerity and resolve, weighs the quality of their character, and therefore their qualifications have already been declared before transmission; it is not invariably required to honor an alliance master or to perform a blood-oath ceremony.

By practicing according to the Taishang Huangsu Sishisi Fang one may style oneself Zongshen Fasi Shangjing Xiansheng and receive the title of Jiuxuan Dafu. If one can commune with the higher realms, hear the Qiongyin Mixiang (the secret wondrous sounds of the heavenly sphere), and after reciting the text ten thousand times cause the Yin-Yang male and female Qi to blend and fuse, then one may ride the clouds and harness dragons, soar into the sky in broad daylight, ascend to the Three Pure Ones (Sanqing, the three pure celestial realms of Daoism), and attain a noble rank as a high minister of Taiji or among the exalted immortals.

The original text’s concluding section repeats the earlier material concerning the Qiongyin Mixiang, completing ten thousand recitations, the blending of male and female, and the ascent to the Three Pure Ones. The final sentence “凡得太上龙书太” is incomplete in meaning and therefore cannot be translated with certainty.

Those who obtain the Taishang Longshu Taizhen Daojing and the Yuqing Yinwen Xuanyu zhi Zhang, if they can thoroughly understand the subtle and profound principles, interpret the mysterious meanings, distinguish difficulties and make hidden truths apparent, cite widely to elucidate the wondrous principles, and analogously comprehend the transformations of all things; if they can open their hearts, yearn for the lofty realm of the morning heavenly world, and admire the pure and distant Dao (the Way), such people will certainly be qualified to be entered into the golden books and jade registers of the immortal realm and join the immortal registers of the Celestial Emperor’s court. Their mysterious true Qi (vital energy) is abundant and profound, and their character is pure, upright, and harmonious. All who possess these qualifications will become high immortals.

By practicing according to the Taishang Huangsu Sishisi Fang, one can become a Master of the Three Heavens and a Taishang Zhenren. The rank of Taishang Zhenren corresponds to that of a Taiji (Supreme Ultimate) Immortal Minister. Even if one only possesses this scripture, one will receive attendance from the Three Officials and protection from the officials of the Four Brightness Bureaus; most of one’s requests will be fulfilled. Even without undergoing tests, one can command ghosts and spirits and communicate with the spiritual world, and will certainly become an Earthly Perfected One.

Anyone who cultivates with a concentrated mind, focusing on the mysterious Dao, respectfully observing the fasts, and sincerely admiring the immortals, if they happen to obtain these three grades of scriptures without transmission from a master, it is because they had karmic affinities from previous lives, and thus they are listed in the immortal registers of the Perfected Ones of the Imperial Homeland. If someone receives a secret transmission and is thus entitled to this scripture, it shows that this person has outstanding innate qualities sufficient to establish meritorious achievements in the world.

According to the Taishang Huangsu Sishisi Fang, the secret covenant ritual called the Hidden Covenant of Mysterious Oath Divine Protocol may be transmitted. One should select a Jiazi day, purify body and mind, observe a fast, and then enter a quiet chamber. At midnight when the Yang Qi first arises, one may lie or sit, slightly close the eyes, in a trance-like inner contemplation, knock the teeth twenty-four times, and then mentally salute the four directions. After completing this, recite the incantation in a low voice, and thus obtain the Hidden Covenant of Mysterious Oath Divine Protocol. The incantation is:

The deities of the Most High Nine Numina, the Three Pure Original Essences, the Great Spirits of the Immortal Capital, and the Four Poles and Three Pure Ones (Sanqing) once practiced the methods of the Dao (the Way) and instructed the people of the world, and they also had opportunities to encounter superior Jing (scripture/classic). Yet the mysterious masters were profound and hard to find, so they could not personally behold their true visages. Thus they prayed for a secret covenant and swore oaths to the deities. They wished for jade youths to attend as guards and for jade florescence to support life; they wished for the eight vows and nine unions, with wondrous wisdom penetrating to spiritual illumination; they wished to become gods and immortals and fly up to the Jade Clarity (Yuqing, the pure immortal realm spoken of in Daoism).

After reciting the incantation, knock the teeth twenty-four times, swallow the saliva ten times, perform a mental bow before the Jing, and then retire to sleep; one may also rise and sit upright to recite the Jing. Doing so will certainly bring auspicious responses. If practiced regularly, within three years one can become a Jing master transmitting the scriptures, assuming roles such as those of a Perfected One or Grand Master. This is an inner method from the Huangsu, and there is no need to seek another teacher or perform a blood-oath covenant ritual. Even Perfected Ones who have already received the Jing should regularly practice this method.

Anyone who receives and holds the methods of the Great Cavern Three Jing should dwell in a secluded and quiet separate chamber, not mixing with ordinary people, and respectfully copy one set to serve as the Jing placed on the scripture table. Ordinarily one should make offerings to it and burn incense; additionally a bed should be set up in the east to hold the scripture table. When performing rites and making prayers, always bow facing the seating place. Jing used for ordinary recitation must not be mixed with those offered on the scripture table.

All Daoist priests who receive and hold the Three Grades of True Jing and the Ci Yi Dongxuan Hidden Mystery Feather Chapters should diligently pursue the Dao, praying to attune with the upper realms and communicate with the deities; they should maintain inner concentration, observe fasting and purity, devote themselves to cultivating the Dao and holding fast to the root of life, and unceasingly realize the mysterious quiet realm. Such people will certainly achieve superior immortality. According to the Most High Huangsu Forty-Four Methods, one may also practice the “Eight Audiences and Three Audiences Inner Rite Hidden Method” (an inner method of worshiping the deities held on specific days). Select days such as jia-yin, wu-shen, geng-shen, ding-si, ji-si, gui-hai, and yi-hai. In the early morning enter the chamber, burn incense on both sides, slightly close the eyes as if seeing something yet without attaching to what is seen, knock the teeth twenty-four times, mentally bow to the four directions, and then silently recite the incantation:

Taishang Tailing and the Three Su Yuanjing (referring to the Jing (essence) and Qi (vital energy) of the Three Origins), I respectfully pay homage to the True Scripture on this auspicious day. I invite the spirit youths and jade maidens to emit fragrance in the empty courtyard, helping me become an immortal, even as Heaven and Earth seem to be swayed by it.

Upon finishing the recitation of the incantation, immediately close both eyes so as to isolate the inner from the outer, attaining a state of mysterious union in which one neither hears nor sees anything of the outside world. Then knock the teeth thirty times and swallow the saliva three times, after which recite the same incantation once more. When the recitation is complete, close the eyes again to achieve mysterious union of inner and outer. Next knock the teeth another thirty times, swallow saliva three times, and finally open the eyes. This ritual is known as the Hidden Method of the Inner Homage of Eight Audiences to the Three Origins.

Frequent practice of this method allows one to attain numinous responsiveness and profound vision, to correspond with the Qi of the Three Origins, to encounter the True Persons and commune with the wondrous Dao (the Way), rising and descending in the realm of the Great Mystery. The jade maidens attending the scripture will submit reports on the practitioner’s behalf and pray for long life, enabling one to become an immortal who does not die, as though Heaven and Earth themselves were moved. Those who have not yet received the scripture, after three years of practice, may become scripture masters and obtain efficacious auspicious signs and lucky omens.

All who cultivate or receive and hold the Dadong Zhenjing (Great Cavern True Scripture) and the Ciyi Qiwen (Wondrous Text of the Female One) should establish a separate quiet chamber, having no dealings with outsiders, and place the scriptures upon a clean writing desk or bookshelf. Incense should be burned and homage paid morning and evening, while one states one’s aspirations and prays for the erasure of the sin registers of the human world.

On the third, seventh, and twenty-first days of every month, the jade maidens attending the scripture report the practitioner’s faults to the Three Origins, who then jointly examine the person’s words and deeds together with the Taiyi Emperor Lord. Therefore, on these days one ought to enter the quiet chamber, burn incense, knock the teeth twenty-one times, and softly recite this incantation:

Taishang Shenfang, Dadong Zhenjing, I have been fortunate to encounter the divine spirits, thereby opening the Seven Charts and receiving the assembly of the Three Pure Ones (Sanqing). Should I have any faults, I pray that the Emperor Lord exert numinous power to dissolve them, causing the Three Images of Heaven, Earth, and Humanity to become clearly manifest, the form of the High God to unite as one, and myself to fly upward and become an immortal, enjoying the fragrance of the divine True Ones.

Then knock the teeth twenty-one times once more and softly recite the incantation:

The Taishang Shenfang (the sacred methods transmitted by the Most High) and the Dadong Zhenjing. In former times I was fortunate to encounter the divine spirits, thereby able to open and receive the protection of the seven diagrams, and thus able to meet the Three Pure Ones (Sanqing). If I have committed any faults, may the Sovereign Lord radiate the power of the spirits, causing the three images of Heaven, Earth, and Humanity to become clearly manifest, so that the Supreme Deity unites with me as one, allowing me to ascend in flight, become an immortal and a divine perfected being, and live forever without aging.

After the recitation of the incantation is finished, knock the teeth fourteen times, mentally pay homage to the four directions, then open the eyes, and the ritual is complete. By constantly practicing in this manner, one can secretly communicate with the Three Origins, and the Sovereign Lord will pardon the faults; any reports of my sins will not be accepted.

All Daoists, when internally visualizing, cultivating the superior methods, or studying the method of Taiyi, must avoid seeing the dead, bloodstains, and filthy objects. If one happens to see them by chance, one may follow the inner method of “Three Lights Hidden Thanksgiving for Resolving Defilement” to eliminate the filthy qi (vital energy): take one zhu of genuine cinnabar, sprinkle it into water, wash the eyes and rinse the mouth with the water, then wash the hands and feet. Afterwards enter the chamber, compose the body and lie down at ease, with both hands overlapping and placed over the heart, knock the teeth fourteen times, mentally pay homage to the four directions, then reciting softly:

“The superior Dao (the Way) of the Three Origins, Taiyi protects my physical form; the Young Lord of Destiny and the Five Spirits Huangning, cause the blood corpse to dissipate and the baleful filth to sink and perish; the seven fluids flow and infuse, the five viscera generate flowering radiance, enabling me to attain the Dao and become an immortal, long enjoying the blessings of auspiciousness and firm correctness.”

After reciting the incantation, immediately close the eyes tightly and draw the breath inward, causing inner and outer to return to profound stillness, as if they no longer perceive one another. After some time, when one feels a slight warmth in the body, it is considered complete. Then knock the teeth seven times and swallow the saliva three times, and the ritual is finished. This is the inner method of “Three Lights Hidden Thanksgiving for Resolving Defilement.”

All Daoists who cultivate and receive the superior methods, if they wish to examine or recite the Jing (scriptures), when opening the scripture caskets, should burn incense on both sides, mentally pay homage to the scriptures, knock the teeth three times, then reciting the incantation in a low voice, saying:

The supreme method of the Jade Emperor reaches the Three Pure Ones (Sanqing, the three realms of Jade Purity, Highest Purity, and Great Purity venerated in Daoism). An auspicious day must be chosen and a fast observed with sincere devotion before one dares to open this sacred Jing (scripture). In this way every hidden and difficult matter is brought to light and every request is fulfilled; jade youths stand in attendance as guardians while jade blossoms release their fragrance. The petition is reported upward to the Three Officials of Heaven, Earth, and Water, praying that I may obtain long life. Only after the incantation has been recited may the Jing be opened and read. This is called the Great Emperor’s Method of Opening the Jing.

Jade maidens and jade youths must attend and guard nearby while incense is burned to invite the Shen (spirits) to descend, so that the prayer rises to the Nine Heavens and long life is obtained. Only after the incantation has been recited may the Jing be opened and read. This too is called the Great Emperor’s Method of Opening the Jing. Jade maidens and jade youths must attend and guard, incense must be burned, and the spirits invited to descend so that the prayer reaches the Nine Heavens.

Any Daoist who receives the Cavern Jing (the collective designation for the scriptural methods of the Three Caverns of Dongzhen, Dongxuan, and Dongshen) and cultivates the Taiyi method must never disclose the taboo name of the Taiyi Emperor Lord to those of unlike aspiration. Disclosure offends the Taiyuan Yin Examinations (the punishments of the netherworld). Three such offenses cause the Five Shen (the spirits of the five viscera within the body) to lose their dwellings, after which one can never become an immortal; more than three offenses reduce one after death to a lower class of ghost and forever cut off all hope of immortality.

Once the Jing has been received, the Daoist must visualize and recite the name of the Taiyi Emperor Lord every morning and evening. First the teeth are clicked three times, then the incantation is softly chanted: “Lingfan Lüchàng, Seven Numinous Elders, Taiyi Wuyou, Five Shen of Yellow Tranquility, ascend the Nine Heavens and stand together with the Emperor; I beg to become a flying immortal, may the embryonic infants of the seven ancestors dissolve faults and release sins, and may I ascend to Jade Purity.” After the incantation the teeth are clicked seven more times and the saliva in the mouth is swallowed in three portions. This rite dissolves sins through visualization of the Shen and petitions the Emperor Lord to grant the path of immortality. Practiced for seven years it brings communion with the divine Shen and the Emperor Lord’s delight; the Mysterious Mother (the spirit who governs birth and protects life) registers one’s longevity, the Five Shen constantly reside within the body, the sins of the seven ancestors are resolved, an immortal embryo is received, one becomes a Southern Immortal, lives without dying, and ascends to heaven in broad daylight.

All Daoists who receive and study the ritual arts must not speak of matters of death. Speaking of death causes the vital Qi (Qi) within the body to become unsettled and unable to remain stable at the seat of the Sovereign Lord (Dijun). Death qi then invades, the spirits that protect life depart, and malevolent qi wanders through the empty spaces of the body. This becomes an omen of illness worsening and leading toward death. Those who are gravely ill or near death, when receiving and studying the arts, likewise must not discuss death; violating this taboo produces the same consequences.

Those who practice the “Taiyi Visualization of the Five Spirits” (Taiyi Cun Wushen, the method of visualizing Taiyi together with the five inner spirits) and the “Uniting of the Nine Palaces with the Sovereign Lord” (Jiugong Hun Dijun, the method of merging the Nine Palaces with the Sovereign Lord) must be especially cautious. They must not allow resentment or anger to arise in the heart, nor may they wish for their own death. After receiving the scripture, if they utter forty sentences of such forbidden words, they can no longer become a Perfected One (Zhenren). The Jade Boys and Jade Maidens who attend the scripture will report this to the Sovereign Lord, regarding it as a transgression that obstructs the Way of life. The practitioner will inevitably undergo examination in the realm of Mysterious Emptiness and receive punishment from the Most High (Taishang); within three years the body will perish. This is a precept of the Huangsu and a regulation of the Taixuan method.

All who cultivate and receive the superior methods, or who practice techniques such as the Female One (Ci Yi) and Taiyi, should burn incense, perform ritual obeisance, and recite incantations for the scriptures in their possession in order to honor the divine beings. They must not treat the scriptures with casual disrespect, nor freely explain the methods to those whose aspirations do not accord. Should they commit these faults, the Jade Boys and Jade Maidens attending the scripture will record the offenses and report them to the Sovereign Lord. For each person to whom the method is leaked, one Jade Boy and one Jade Maiden will be lost; they will return to the Chamber of the Three Primes (Sansu zhi fang, the dwelling of immortals). If leaked to three persons, all the Jade Boys and Jade Maidens will depart from the practitioner.

Thereafter the practitioner may suffer disasters of water and fire, or the scripture may suddenly be lost, or it may disappear without the practitioner noticing. If the methods are transmitted to an unsuitable person, the Directors of Destinies of the Three Heavens (Santian Siming, the officials who govern the registers of life) will punish the transmitter himself: after death he becomes a lowly ghost, serving for a long time under the Water Official. This is a precept established by the Jade Emperor (Yudi).

Those who practice the Taiyi (Supreme One) method, or who cultivate the higher methods and the Dao (the Way) of visualizing the spirits, must take care to avoid corpses and anything stained with blood. If one sees a corpse, one may not perform the practice for a full year, which amounts to losing a year of cultivation merit. This is a precept of the Diyi (Emperor One) method: it both deducts the merit already accumulated in the past and obstructs cultivation in the future. If one sees a corpse within a single year, the efficacy of one's cultivation is penalized, and the practice must also be suspended for three years. If one sees twenty-four corpses, one may no longer practice the Taiyi method in pursuit of immortality.

Those who practice and transmit the higher methods, or who cultivate the Female One (Ciyi) and Taiyi methods, hold that the Qi (vital energy) of their own three Hun souls and five Shen (spirits) constantly permeates their head coverings and clothing, while the seven Po souls, the nine spirits, and the residual Jing (essence) constantly dwell beneath their shoes. For this reason, Daoists and students of the Dao do not share a mat or sleep alongside others. They wear their own coarse cloth garments and do not borrow the clothing of others, so as to avoid absorbing another person's Qi. Their shoes must also be kept from the taint of dust and dirt, and other people must not be allowed to touch these items, lest the three Hun souls be disturbed.

When Daoists regulate their breath through breathing exercises, visualize the spirits, and ingest the Qi of rosy clouds in their pursuit of the Way of long life, they must take care not to eat the five pungent vegetables, and must avoid harming the body through drink and sexual indulgence. The divine beings of ancient times said that the five pungent vegetables are like axes that fell the inner organs, while wine and sensual desire are like a coffin in which the body is buried. Only by avoiding these harms can one set out upon the path of ceaseless generation and not sever the road leading to the realm of the immortals.

To dispel fear, tap the left teeth together twenty-six times in the manner of the "Heavenly Bell." Then first hold the breath, exhale to the left, and make the sound "chi, chi" five times, in order to drive away malevolent spirits, evil things, and inauspicious Qi. At night, when going to sleep, stroke the heart three times with the hand, close the eyes, and softly recite in silence: "Tailing Jiugong, Taiyi guards the chamber; the hundred spirits take their places, and the Hun and Po souls are harmonized and united. Long..." This incantation prays that the deities of the Tailing and the Nine Palaces guard one's dwelling, that the many spirits each settle in their proper positions, and that the Hun and Po souls be harmonious and joined together.

In the Great Numinous Nine Palaces (the dwelling places of the deities of the Nine Palaces), Taiyi (the great deity venerated in Daoism) guards the palaces, and the hundred spirits each occupy their proper positions. When a person's hun and po souls are in harmonious correspondence, one can attain immortality and prevent the intrusion of evil and disasters. After reciting the invocatory incantation, one then retires to sleep; this is called the "Method of the Hidden Incantation of the Nine Palaces for Reposing the Souls." Regular practice of this method can bring peace to the hun and po souls and constantly preserve auspiciousness.

Whenever transmitting superior methods of the Dao, the scripture master should first seek a response from the deities and only then proceed with the transmission. One should enter a quiet chamber, burn incense, secretly pray to the deities, mentally pay homage to the scriptures (jing), and then softly recite the incantation:

"Supreme Primordial Lord, Great Deities of the Immortal Capital, today is an auspicious day; I set forth eight prayers. Now I wish to transmit a certain superior method of the Dao, and I respectfully report to the Numinous Primordial deities: whether this matter is feasible is not yet known; only after receiving a response dare I proclaim and transmit it."

After reciting the incantation, one then retires to sleep and should receive a response from the deities. You yourself will understand from within your heart whether the matter is appropriate, and then carefully decide whether it may be transmitted.

When the scripture master transmits the scripture methods, one should first mentally pay homage to the four directions in order to seek communion with the deities, taking the ancestral master as the principal. Then, holding the scripture, one rises, looks up to heaven and recites the incantation, swearing an oath to the spirits and taking the covenant as the secret precepts of the Daoist school. One should receive a response from the deities. You yourself will understand from within your heart whether the matter is appropriate, and then carefully decide whether it may be transmitted.

When the scripture master transmits the scripture methods, one should likewise first mentally pay homage to the four directions in order to seek communion with the deities, taking the ancestral master as the principal. Then, holding the scripture, one rises, looks up to heaven and recites the incantation, swearing an oath to the spirits and establishing the secret covenant of the Daoist school. One must state the name of the disciple receiving the scripture, report to the great deity, and declare the title of the scripture method being transmitted together with the corresponding precepts; then record it in a document, proclaim the oath, and at the same time explain the documents and taboos related to the transmission. After reciting the incantation, the disciple bows once more and kneels to receive the scripture method; after receiving it, the disciple bows again. This is the inner ritual method by which the Perfected One swears an oath to the deities; it is not necessary to follow the old custom of cutting blood to make the covenant, in order to prevent anyone from leaking the scripture methods.

Each time the scripture master transmits, one should follow the methods described above: purify the heart and observe fasting, dwell separately in a quiet place, and have no dealings with worldly affairs; first report to the deities and seek a secret response, and only then transmit. If the response received is chaotic and unclear, or if inauspicious omens appear, these are signs revealed by the heavenly spirits, indicating that transmission should not take place. If the disciple goes against the intent of the deities and transmission is still carried out, according to the precepts of the Huangsu, the disciple will suffer punishment in the underworld; the hun and po souls of seven generations of ancestors will be long confined in hell, and the disciple themselves will also die, to say nothing of hoping to become an immortal.

When practicing visualization of Taiyi (a venerated Daoist deity that in internal cultivation also denotes the spirit within the body), if one wishes to pay reverence and offer prayers to the deity, one must never actually kowtow. Kowtowing would startle the Nine Heavens and the host of perfected immortals, causing the palaces of the gods to tremble and the Niwan Palace (the internal cultivation site in the head) to invert. The Heavenly Emperor would cry out in the Upper Residence, and Taiyi would weep in the Middle Field (the cultivation area within the body). Repeated performance of this act would render visualization fruitless: the Three Perfected would depart the palaces of the gods, the Seven Spirits would scatter in all directions, and the Mysterious Abode (the inner divine mansion of the body) would attract inauspicious Qi (vital energy). This is the matter most strictly forbidden by the Five Spirits of Heaven. Therefore the ancient Perfected Ones performed the kowtow only in the heart, communicating with the spirits through Jing (essence) and Qi, without bending the body in supplication to the deities.

Perfected Ones and Daoists who cultivate the path of Taiyi must not actually perform prostrations, which is likewise abhorred by the Imperial Lord and the Five Spirits. When concentrating the mind in visualization, conducting rites and offering prayers, one bows only inwardly and does not allow the body to flex. Those who have neither cultivated nor received transmission of this superior dharma method must not be confused with practitioners of the technique.

When a Daoist enters the purification chamber for practice, if one suddenly experiences a numinous response of wondrous efficacy or dreams of auspicious events, these indicate that cultivation of the Dao (the Way) is about to bear fruit. One should continue diligent practice until the response unites with the Dao, without interruption. In this way the true spirits and jade maidens (Daoist deities) will come to one’s sleeping place.

Upon awakening one should compose the body, lie face upward, knock the teeth twenty-one times, close the eyes and softly recite:

“The Upper One, the Red Infant; the Cinnabar Sovereign revolving the pearl; Taiyi the Imperial Venerable; Ningtian Bowu; the Seven Numina responding from above; the Five Spirits returning to roam; the Numinous Youth and Jade Maiden; the Huoluo paired talismans; the Seven Stars rising together, ascending the Morning Mound.”

After reciting, knock the teeth twenty-one times again, swallow the saliva three times, then open the eyes. This incantation is named “Taiyi Retaining the Spirit” and is used to communicate with immortal worthies. After three years of such practice the deities of the Nine Heavens and the Jade Maidens of the Great Mystery will descend to protect and guard one.

When a Daoist practitioner is fasting and cultivating indoors, if they repeatedly encounter inauspicious strange objects, or if bizarre blood-lights, ghosts, sprites, and evil Qi (vital energy) come to intimidate and test them, they should perform the “Northern Emperor’s Incantation for Exorcising Ghosts and Slaying Evil Spirits Method.” First knock the teeth thirty-six times, then recite the incantation: “The two images of Heaven and Earth revolve and tilt, the banners of Xuan Yi are raised high; the Seven Spirits protect life, enabling me to ascend to the Three Pure Ones (Sanqing). The Twin Emperors drive out evil influences, He Bai Luo Bing leads three hundred thousand troops to guard the divine camp; a giant beast a hundred zhang in length exhales its majesty, striking terror into the sprites. Wielding the sword to expel evil demons, slaying the demonic spirits. The incantation recited by Shen Bo causes a thousand kinds of demonic evils to all perish in form.”

Here, “Xuan Yi,” “Seven Spirits,” “Three Pure Ones,” “Twin Emperors,” “He Bai Luo Bing,” and the like are all names of deities or divine troops summoned in the incantation. After reciting the incantation, knock the teeth thirty-six times once more. This is called the “Northern Emperor’s Incantation for Exorcising Ghosts and Slaying Evil Spirits Method.” The scripture holds that all the deities and orthodox Qi, upon hearing the incantation, will come to protect the Daoist practitioner; when this method is performed facing the inauspicious Qi, those evil Qi will perish.

When a Daoist practitioner spends the night alone in the mountain forests and is frequently disturbed and tested by mountain Jing (essences) and malevolent ghosts, they should knock the teeth fourteen times, hold the Qi, and recite the incantation: “Yesterday I received an audience with the Heavenly Emperor, commanding the True Origin, and was ordered to seal and govern the Five Sacred Mountains and brandish the sword against Feng Mountain. The sprites of the mountains and the myriad spirits must all obey and together present themselves before the Heavenly Emperor. The Seven Gods lead the way, the Three Origins govern the true immortals; if there are petty demons, they shall be immediately beheaded. Mountain Jing and water marsh spirits, come quickly to receive me. The command orally transmitted by the Divine Master is reported upward to the Three Pure Ones, and everything is carried out according to the ordinances of the Dadong Jing.”

After reciting, knock the teeth fourteen times again. This is the “Emperor Lord’s Spirit-Capturing Incantation Method for Subduing Mountain Jing and Hundred Ghosts.” The scripture holds that the various mountain gods, earth deities, and orthodox Qi spirits of the shrines and temples, upon hearing the incantation, will all come holding whips to welcome, and divine troops will also attend in protection, so that the Daoist practitioner seems as if accompanied by ten thousand people.

Daoists who seclude themselves in mountain forests, concentrating on cultivation and communing with spirits, or reciting the Cavern Jing (Dongjing, Daoist scriptures), often encounter tests and disturbances from the Great Demon of the Northern Emperor when they first begin reciting the scriptures aloud. Each night you should click your teeth thirty-six times and then recite this incantation:

“Great Demon King of the Northern Emperor, commanded to serve the Imperial Lord; ghosts of the Spring Curves, the Four Luminaries of Fengshan (the netherworld in Daoist legend); a thousand kinds of demonic afflictions transforming their appearances, nine heads sharing one body; the Divine Tiger releases poisonous vapors, thunderbolts strike to annihilate them; the Divine Duke recites the incantation, slaying without hesitation; Taiwei (the celestial palaces) has already issued the command, to oversee and record the spirits of mountains and rivers; bells ring in interlocking sounds, radiance illuminates the Nine Heavens; campaign with wind and fire, divine soldiers with sharp blades arrayed in ten ranks; the trials of the vicious and evil are all subdued and extinguished, ten thousand kinds of spirits are all executed; if demonic evils dare to cause affliction, seal their Three Passes. Please follow the Cavern Methods, none shall fail to take effect.”

After reciting the incantation, click your teeth thirty-six times again. This is called the “Divine Formula of the Three Heavens Orthodox Method for Cursing Demons.” By regularly practicing this, divine soldiers will protect you, the methods of the Dao can oversee the spirits of mountains and rivers, a thousand kinds of demonic afflictions will be sealed and banned, and all manner of tests will be unable to invade.

Those who cultivate the Great Cavern Method, or who practice the affairs of Taiyi and Diyi, usually enter the chamber at dusk to burn incense, respectfully bow before the Jing, then click their teeth fourteen times and softly recite:

“Taiyi the Imperial Venerable, the Mysterious Jing of Diyi; five-colored auspicious clouds emit radiance, dense brilliance penetrates the Three Pure Ones (Sanqing); Jade Boys and Jade Girls burn incense serving the spirits. I report my heartfelt wish, wishing to unite as one with the spirits, so that I may attain immortality and long enjoy auspicious smoothness.”

After reciting the incantation, click your teeth fourteen times again. This is called “the Way of Burning Incense to Diyi, Opening and Stating the Highest Wish, and Uniting Form with the Spirit,” meaning to burn incense to state one’s wish to Diyi and pray to unite with the spirits. By regularly cultivating this, there will be Jade Flower attendants to protect, spirits to assist in cultivating truth, fragrant clouds emanating and reaching the Nine Heavens. When cultivation approaches three years, according to the Jing, the Jade Girls and Jade Boys will all appear before you.

(In the original text the passage “Those who cultivate the Great Cavern Method, and none fail to accord with the words…” appears repeatedly; the above has been merged according to the meaning.)

Anyone who cultivates the Dao (the Way), if they constantly cherish the wish to advance, is practicing the methods of the Dao that accord with the spirits. By doing this often, Yuhua (Jade Flower spirit) will come to protect them, and the spirits will assist the True Dao; the accumulated incense qi turns into clouds and mist, rising straight to the Nine Heavens. Persist for three years, and jade maidens and jade boys will appear around you.

When a cultivator of the Dao observes purification and sincerely practices in the inner chamber, before a meal they take the ritual plate in the left hand and strike it three times, then softly recite: “The Two Mysteries of the Upper Dao, the four directions are clear, still and silent; the Taiyi Emperor Lord and the hundred spirits are all at peace. Please receive this grain offered to the Three Palaces, to nourish the spleen spirit; may the Supreme Harmony Qi be presented above, and the five fragrances tasted. May the life of the hun-embryo be nurtured, the seven fluids circulate without obstruction, the joints of the whole body be harmonious, the five viscera radiate brilliance, the dual imperial spirit-Qi unite, and one fly up to Shangqing.” After eating, strike the ritual plate three times again. This is called the method of “the hun-embryo receiving fragrance, the hundred spirits feasting on grain.” Practicing this constantly can stabilize the spirits, harmonize the breath, pacify the hun and po souls, avoid evil and calamities, and maintain lasting auspiciousness.

When a cultivator of the Dao arranges their hair bun or washes and lets down their hair, they first knock the teeth seven times, then softly recite: “The Great Emperor scatters radiance, the Mysterious Returning Great Spirit descends. Today is an auspicious day; I arrange my hair and wash away the dust and dirt. May evil and illness be expelled, and may I attain long life and become an immortal.” After reciting, arrange the hair bun, then knock the teeth seven times again. The entire ritual is complete. This is called the “Inner Method of the Great Emperor Scattering Flowers to Arrange the Hair.” It is said to keep one free from illness throughout the year, with sharp ears and eyes, and no headaches.

When a cultivator of the Dao burns incense and makes prayers in the inner chamber, they first knock the teeth three times, then softly recite: “Yuhua scatters radiance, the nine primordial Qi gather into smoke.” This method is said to keep one free from illness throughout the year, with sharp ears and eyes, and no headaches.

When a cultivator of the Dao burns incense and makes prayers in the inner chamber, they first knock the teeth three times, then softly recite: “Yuhua scatters radiance, the nine primordial Qi gather into mist; incense clouds layer densely, rushing straight to the Nine Heavens. The incense-attendant jade maiden reports to the Heavenly Emperor on my behalf, wishing that I attain long life and become a Zhenren immortal generation after generation; may all that I pray for and desire be fulfilled as I wish.” After reciting, perform a mental bow, concentrate in silent visualization, and one may also state the prayer according to one’s own intention. This is called the “Taichang Hidden Incantation for Scattering Incense.” It is a method of using incense to pray, requesting the Nine Heavens to send spirits down to the bedchamber, and hoping to meet with immortals.

Whenever a Daoist lodges alone in mountain forests, temples, or similar places, especially in locales thick with demonic essences and malevolent ghosts, one should first knock the teeth thirty-six times, hold the breath, and softly recite this incantation:

“Supreme Emperor of Yang Origin, secluded passes of the four directions, a thousand heresies and myriad poisons that dare confront me, giant beasts with heavy maws gouge bellies and slaughter livers; messengers of the Divine Lord guard the camps and frontiers, yellow-robed master-soldiers behead and strike demonic souls, annihilate a thousand demons, crush mountain evildoers, exterminate their kinds and lineages, command the beheading of remnants; by the Jade Emperor’s higher mandate, purify and sweep the Three Origins.”

After reciting, knock the teeth thirty-six times once more. The scripture terms this the “Taichang Inner Incantation for Directing the Spirits and Blocking Annihilation of Myriad Demons.” Regular recitation, it states, summons divine soldiers as protectors, causes ghosts and goblins to obey, and brings demons and evils to execution.

Whenever a Daoist prepares to sleep and undress, first knock the teeth three times, then stand and offer this prayer:

“Receiving the mandate of the Supreme Emperor, ascend to the Nine Palaces; a hundred spirits settle in their places, arrayed in attendance on the Divine Lord; hun and po souls are harmonized and refined, the five viscera flourish in abundance; a hundred nectars pour mysteriously, the seven fluids fill the void; fire bells interchange their radiance, extinguishing ghosts and removing misfortune; the highest wish is immortality, perpetual life without limit.”

After the prayer, knock the teeth three times again, then undress and lie down. The scripture names this the “Supreme Emperor’s Method of Resting the Spirits to Extinguish Ghostly Misfortune.” It claims the practice clarifies the spirit, reduces bodily illness, keeps the hun and po souls constantly present, and frequently yields auspicious responses.

Whenever a Daoist bathes or washes the hands and face, first face the water and knock the teeth three times, then softly recite this prayer:

“The Four Greats open the mystery, Heaven and Earth remain constant; mysterious water washes away defilement, warding off inauspiciousness; the dual emperors guard the gates, the seven spirits settle the chambers; the cloud ford refines and irrigates, ten thousand Qi (vital energy) blend in harmony; inner and outer are beneficial and true, protecting this yellow garment.”

After reciting, knock the teeth again and continue with a soft prayer—the original text remains incomplete at this point.

Knocking the teeth is a common ritual action in Daoist cultivation. “Qi” (炁) is a Daoist technical term denoting breath or the vital energy of life. The prayers and incantations of the scripture, through language that summons deities and expels evil influences, express the aims of seeking bodily protection, calming the spirit, and achieving purification.

The mysterious wonders of Heaven and Earth in the four directions are opened, and thereby Heaven and Earth attain constancy. Wash away filth and drive out inauspiciousness with mysterious water; let the Dual Sovereigns guard the portals and the Seven Spirits stabilize the dwelling. Irrigate and refine with the waters of Cloud Ford so that the myriad kinds of Qi (vital energy) are harmonized and at peace, inside and outside all conforming to the orthodox Dao (the Way), thereby preserving the “Yellow Skirt” (symbolizing a state of upholding correctness and stability). After reciting the incantation, knock the teeth three more times, then wash the hands and face. This is called the “Incantation Method of the Seven Chambers for Bathing Filth and Expelling Inauspiciousness.” Regular practice can bring clarity to body and mind, purity to Qi and blood, and dissolve all kinds of inauspicious and evil Qi.

When a Daoist travels at night, or arrives at a place that inspires fear and unease in the mind and Shen (spirit), knock the teeth fourteen times and then recite: “I am the True King of Xiaoyou, the Master-Lord of the Three Heavens, who once received from the Most High the formulas of Shen and the writings for executing evil. The wandering corpses that travel by night, the seven evil demonic souls, the nine ghosts banding together to haunt, the thousand demons in hordes, as well as the Hebo Tujun soldiers and the giant beasts Luoqian, shall all be slain by my brandished sword; all demonic hauntings will be wounded upon encountering me. The Dragon Beacon of the Seven Solitaries pursues the evil things without letting go; the Shen incantation of the Jade Emperor enables me to brandish the sword and slash in the four directions, extinguishing the inauspicious and expelling evil, so that the myriad ghosts are all suppressed. The Orthodox Law of the Three Heavens proceeds entirely according to my words.” After reciting, knock the teeth fourteen times again. This is called the “Hidden Incantation of the Orthodox Law of the Three Heavens for Expelling the Six Heavens.” The Jing (scripture) states that if ghosts and demons are constrained by this incantation, they will become blind in the eyes and lame in the feet, and finally perish of themselves. Whenever one encounters a fearful place while traveling, this method may be practiced, not limited to nighttime. Regular recitation can cause the myriad demons to submit and the thousand demonic evils to dissipate.

The original text at the end repeats that when encountering a fearful place on the road, this method may be followed without restriction to nighttime; regular recitation can cause the myriad demons to submit and demonic evils to lose their forms.

The methods employed by Daoist priests for prayer and the elimination of the Three Corpses are customarily performed on the last day and first day of each lunar month, as well as on the Jia-Yin, Geng-Yin, and Geng-Shen days. The Jing (scripture/classic) holds that the seven po, wandering corpses, and various blood-corpse ghosts within the human body ascend to heaven to report a person’s transgressions, thereafter returning to injure the body; some even leave the body and roam elsewhere, known as “external ghosts,” and collude with malevolent influences to stir up disorder. Nightmares and illnesses that befall people are therefore all caused by the mischief of the seven po and wandering corpses.

On the appointed day one should bathe, change into clean clothes, burn incense and enter a quiet chamber, concentrating the mind in contemplation and reverence for the great Dao (the Way) and attending to nothing else. At the hour when Qi (vital energy) first arises at night, or at dusk, one may lie down with the head facing east, hands folded over the heart, first knocking the teeth twenty-one times, then softly reciting the incantation:

“Seven numina, five Shen, eight aspirations, four arrays; report upward to Lingming and the Twin Perfected of Zhonghuang (names of Daoist deities), asking them to register the hun and po, refine and transform the po Qi, block and annihilate evil essences, so that the filthy stagnation of blood ghosts and wandering corpses may forever dissipate. Harmonize my vital mechanism, close my gate of death. Should there be a command from the netherworld, grant that I may plead before the Emperor, that I…”

Then recite once more in a low voice:

“Seven numina, five Shen, eight aspirations, four arrays; report upward to Lingming and the Twin Perfected of Zhonghuang, asking them to register the hun and po, refine and transform the po Qi, block and annihilate evil essences, so that the filthy stagnation of blood ghosts and wandering corpses may forever dissipate. Harmonize my vital mechanism, close my gate of death. Should there be a command from the netherworld, grant that I may plead before the Emperor, that I may attain long life, my lifespan enduring through kalpas and remaining long. This is the method of the Great Emperor; I respectfully report it to the Three Yuans (the deities of the upper, middle, and lower primes in Daoism).”

When the incantation is finished, knock the teeth twenty-one times again and swallow the saliva ten times; the ritual is thereby complete. This is called the method of the “Divine Incantation of the Great Emperor for Subduing the Hun and Attacking the Corpses.” The Jing states that once the blood corpses and seven po come under the influence of the incantation they are all annihilated beneath the lifeless body; the hun becomes lucid, the po becomes yielding, and they undergo transformation in the Three Palaces (the abodes of the deities within the body). The method is able to avert evil and dispel illness, rendering a person’s Shen (spirit) undimmed and able to endure. Constant recitation ensures that one remains free from benightedness throughout life.

Whenever one visualizes and recites the Upper Dao (the Great Dao, the Way), and recites incantations to clear the Three Corpses (the spirits that, according to Daoism, reside in the human body and can cause a person to accumulate evil), one should always collect the roots of bai zhi and qing mu xiang, boil them together with eastward-flowing water, take the juice and bathe the whole body, so as to avert the Blood Corpse (impure things related to blood qi) and evil Qi (vital energy). They may also be mixed and burned so that the fragrance communicates with the divine Shen (spirit). If qing mu xiang is unavailable, bai zhi alone may be used.

On Gengshen and Jiayin days, which are the days when the Blood Ghost and Wandering Corpse are on duty, the Qi of heaven and time converges, the Seven Po (the seven souls that, according to Daoism, constitute the vital activities of the human body) easily fall into disorder, lustful Qi mixes with the true Qi, evil Jing (essence) flows, the luminous dharma Qi is easily disturbed, and the Seven Shen seem to scatter rapidly. On these two days, one should observe a purifying fast, choose another place to stay alone, and not share a mat with others; especially one should not see or sleep with one's spouse. One should also not compete for wealth, indulge in sensual pleasures, or do anything that goes against the correct Dao. When burning incense to attune the breath, practicing cultivation, or reciting incantations, one may also recite scriptures to settle the heart-Shen. If visualizing the Dongfang Diyi (the divine true ones honored in Shangqing cultivation and the related visualization methods), one should concentrate solely on Jing (essence) and the True.

If a Daoist suddenly has an ominous dream, for example dreaming of fighting with people or being captured and imprisoned, this is a manifestation of the Seven Po and Wandering Corpse causing trouble. They may attract external ghosts into the dwelling, or cause the Three Hun (the three soul-spirits according to Daoism) to scatter and become dim, the Five Shen (the five categories of spirits in the human body) to contend with each other, or the Hun-Shen to be bound and unable to return, thus producing nightmares that foretell disaster and ruin may gradually approach. Upon waking, one should lie properly on the bed facing upward, with both hands crossed and placed over the heart, knock the teeth twenty-one times, then softly recite the incantation:

Supreme Lords of the Nine Heavens, Four Gates and Eight Spirits, Seven Chambers and Two Mysteries, Three Pure Primordial Essences (Jing), and Taiyi Taokang, I ask you to ascend to the Three Pure Ones (Sanqing, the three highest deities revered in Daoism) and report to the Lord Sovereign. I ask Huangning to take hold of my life-soul, swiftly summon back my seven po souls, and inspect my Shen (spirit) court, the dwelling place of the spirit. If anything inauspicious has occurred, or if the Seven Corpses or ghost soldiers are causing trouble, I call upon the Twin Perfected (two divine perfected beings) to illuminate and refine my body with divine light. May the Great Emperor Taiwei cut down all malign influences, so that my three hun souls are harmonized and at peace, the defilement of the Blood Corpse is dispersed, and my spirit-souls return to their pure dwelling. Wherever I may be, may I move toward auspiciousness and the upright Way, so that I may become an immortal and keep my lifespan long.

After the incantation is finished, knock the teeth fourteen times, up and down, and swallow the saliva ten times. This is called "the Method of the Great Emperor's Divine Invocation for Dispelling Dreams and Banishing Misfortune." For those who can practice this method, the three hun souls will be harmonized and refined, the seven po souls will be restrained, spirit and breath will settle into steadfast correctness, and the defilement of the corpses will be dispersed. The ghosts that are denounced in the incantation will also be punished in the underworld as a result. After reciting the incantation three times in succession, one will have no more unusual dreams, unless one senses a truly efficacious auspicious omen.

When a Daoist bows before the deities to offer prayers, concentrates on contemplating this superior method, or performs any of the various secret incantations, they should burn incense, bow in the heart, and recite softly in silence, so that no one else can hear. If the aim is to denounce the Six Heavens and destroy the various malevolent ghosts, one may raise the voice slightly, but must not shout loudly enough for those nearby to understand the words. When reciting scriptures (Jing), however, one may speak freely.

Each of the Eight Festival Days is a day on which the immortal spirits of the Three Heavens have agreed to gather for banquets and ceremonial meetings. When a practitioner performs rites of petition or worship, they should fast and choose these days. The worship held on the new moon (the first day of each month) and the full moon (the fifteenth day) does not belong to the superior method described here.

On these days, when one wishes to perform the rites and prayers and to recite the incantation, one should first knock the teeth seven times, bow in the heart to the four directions, and then softly recite:

"Jade Emperor of Highest Clarity, Lords of the Three Pure Primordials, Supreme High Spirits, Great Deities of the Immortal Capitals..."

(The original text breaks off here, and the remainder of the incantation is not recorded.)

I respectfully invite the Jade Emperor of Shangqing (Highest Clarity), the Ladies of the Three Simplicities, the Supreme High Spirit, and the great deities of the Immortal Capitals to descend. Today is an auspicious day, and I will state my eight vows in order. First, may I ascend through the nine empyreans and attain immortality through long life. Second, may Heaven and Earth, the sun, moon, and stars, and the qi (vital energy) of wind and clouds be in harmony. Third, may my five viscera be at peace and endure with me. Fourth, may my ancestors of seven generations be freed from their transgressions and attain release. Fifth, may the Sovereign sever the root bonds left upon me at the time of my conception. Sixth, may my wisdom be perfected in every generation. Seventh, may ghosts and evil spirits be destroyed, and the demons of the Six Heavens cut down. Eighth, may the divine spirits descend and fully hear the prayers I send out from east and west. May all eight vows be fulfilled just as I have spoken them. May I be received by the immortals and be able to pay court to the Three Offices (the Officials of Heaven, Earth, and Water).

After reciting the incantation, make the bows as before. You may also state your own wishes as your heart moves you, praying that your ancestors be released from their faults and that your own offenses be removed. These petitions should be made at the very end of the rite. This incantation is called the "Hidden Incantation of the Three Offices and Eight Audiences," and it is an important method for seeking ascent to the immortals. If one practices accordingly for three years, the offenses of seven generations of ancestors and of oneself can be dissolved. Thereafter the spirit of Jade Florescence will descend to guard the practitioner, who will also be able to commune with the divine. By declaring the eight vows, one may hope to obtain an important covenant leading to the spirit immortals.

The above is the Taishang Huangsu Forty-Four Formulas, a method transmitted by the Great Lord of the Dao of Supreme Antiquity through the orthodox qi of the Three Heavens. It was later compiled into a wondrous Jing (scripture) to serve as a standard for Keyi (liturgy) and practice. According to the text, the divine methods in this scripture are subtle and marvelous, and are practices that those who cultivate themselves can carry out to regulate and heal their own bodies; they are said to produce verifiable results. Anyone who has not been selected by the Three Offices and entered in the imperial registers may not touch these forty-four divine formulas.

These divine formulas surpass the many other texts and are kept secretly in the dwelling of the Sovereign Lord. When they are transmitted, a high-ranking immortal must first examine the candidate, who must also pass a trial of the Taiji (Supreme Ultimate). The matter is then reported to the Jade Emperor and submitted once more to the Supreme One, and only afterward may the formulas be conferred. What is called the "Orthodox Law of the Three Heavens" is bound to an oath sworn with seven generations of ancestors, and it must not be passed to anyone who lacks exceptional gifts or a disposition suited to the Dao. If one fails to revere the heavenly prohibition and rashly divulges these subtle and profound methods, the ancestors bound by the oath will be confined together in the underworld, and the one who leaked the teaching will be judged by the Water Official. How, then, could such a person hope to become an immortal?