《上清河图内玄经》

Mystical masters and sacred adepts—teachers who transmit the wondrous Dao—pass their teachings down from generation to generation. Those who respond with utmost sincerity grow ever more numerous. Once the light fades, the lineage perishes. Good and evil alternate in turn, and the Dao’s teachings, too, wax and wane. After falling silent, they can rise again; after being cut off, they can be continued anew. If people remain arrogant and lax for a long time, they will lose forever their chance to attain the Dao. If they devote themselves wholeheartedly, act with care, and strictly guard the secret methods, their good karmic ties will grow. Good deeds bring a response, and the wondrous answer will descend once more. When such a response appears, it manifests as an omen, through which one can reach the divine spirits.

The sacred scriptures and secret writings transmitted by divine masters will naturally descend and reveal themselves, helping to cleanse impurities and dispel the burdens of worldly dust. One must understand them inwardly and follow them with reverence in order to attain long life, attain the Dao, and become an immortal—helping oneself and saving all beings as well. The scriptures describe the Three Vehicles, the different levels of cultivation; they encompass both the hidden realm and the visible world. Those who do not follow the Dao’s teachings will sink of their own accord. Such a fall into suffering is tragic, and everyone should regard it with fear. Only by remaining careful from beginning to end does one accord with the Dao.

The true writings that arise spontaneously have existed in the heavens from the beginning. They may therefore rise or descend, disappear or appear. The diagrams borne by dragons, horses, turtles, and fish have likewise existed since the Great Beginning, manifesting in response to spiritual resonance. Their manifestations take many forms, but they respond only to those who are good. The true writings obtained by later generations already existed long before they were received; what people obtain today is the same as what is transmitted by those with the proper affinity. They should all be engraved or copied onto tablets of gold and jade, kept in secret storage, memorized, and fully understood. In daily practice, one may contemplate, recite, and cultivate them; they may also be written in cinnabar on silk and worn on the body as a safeguard against forgetfulness. In an emergency, they can be taken out and consulted. By practicing in accordance with them, one can avert calamity, escape misfortune, and increase blessings. Those who study them diligently over a long period will ascend to the sacred realm and become perfected immortals.

Both teacher and disciple should fast and purify themselves, report to the Mysterious Dao, and pray to the divine spirits. These teachings must not be passed casually to unsuitable people; recklessly divulging secret methods carries grave consequences. All who understand this should take special care, keep the secrets closely, and uphold the transmission.

Two Secret Taboos of Taiyi (the Great One)

Taiyi (the divine power that governs all things) is born from the Dao (the Way). The Dao responds to the myriad things, and so the divine powers appear and give rise to the One. The divine powers then continue to guide and generate all things, bringing about endless transformation. Those who study the Dao’s methods must first understand and cultivate this principle, in order to reach the realm of ultimate truth. Sages who have attained the Dao transmit it to one another to guide later students. By following the teachings of the ancient sages and connecting and responding to them, later students in turn generate the myriad things and bring about boundless transformation. Those who study the Dao’s methods must first understand and cultivate this principle, in order to reach the realm of ultimate truth; then the true sages pass it on to later students. By following the ancient sages and uniting with them—uniting with them—later students ultimately become one with the Dao.

The Three Powers (Heaven, Earth, and humanity), the Five Virtues, and the honored spirits of the Nine Sovereigns are all starting points of transformation and sources of power for saving living beings. Taiyi, the Three and Five, and the Nine Spirits constitute the source and ultimate limit of the Dao. Taiyi governs both the hidden and the manifest, and is the formless, imageless foundation. Next, the three Qi—Mystery, Origin, and Beginning—combine to bring forth Heaven, Earth, and humanity. People differ in their endowments, some keen, some dull, some ordinary; correspondingly, Heaven and Earth are divided into three grades. When the three separate or combine, they form five levels; when three sets of three combine, they make nine, completing the forms of transformation. The perfected person cultivates being and nonbeing, allowing them to interpenetrate. Humanity takes Earth as its model, Earth takes Heaven as its model, Heaven takes the Dao as its model, and the Dao follows what is natural. Though Heaven, Earth, and humanity each have their own form, all can practice the Dao. When cultivation of the Dao reaches fulfillment, one gradually becomes aligned with nature. Though there are five levels, in the end they all return to the same source.

Thus the spirit Taiyi is supremely exalted: it can generate Heaven, establish Earth, and transform humanity and the myriad things into being. Those who have not received the source transmission of the Yellow River Chart, do not wear the true characters, do not understand Taiyi’s origin and distinctions, do not visualize the Five Spirits, do not maintain the Three Ones (the contemplative practice of the three places within the body and the spirit of the body as a whole), or do not serve the Nine Sovereigns may not perform the “Great Thanksgiving,” a large-scale Daoist rite of supplication and atonement. When performing the Great Thanksgiving, the invocations summoning the spirits and the petitions addressed to them must be complete. The most exalted sacred names and the hidden names of inner spirits must be treated with great care and not practiced without transmission from a master.

Anyone wishing to practice and apply these methods should first receive instruction from a master. Even upon receiving the scriptures, one must have the proper affinity and follow the rites of the Mysterious Covenant, the oaths and protocols used when transmitting Daoist methods. These rites must be observed; no one may invent or force the performance of any technique. Reckless practice brings punishment, harming oneself and misleading others. Those who sincerely wish to follow the teachings should quietly seek out a worthy master and obtain the rites of the Mysterious Covenant. If they remain focused and pure, the opportunity will naturally arise. According to the prescribed rules, one must first prepare the offerings for the preliminary invocation. After completing the memorial, one performs a jiao offering ritual, establishing an altar and presenting offerings to invite the spirits, as an expression of sincerity. The entire process must be handled cautiously and in secrecy. Violating the rules will bring trials and calamities; through diligent, steadfast practice of the proper path over time, blessings will come. By continuing to accumulate virtue amid those blessings, one can endure eternally with the Dao.

The honored deity Taiyi, revered in the Beidou faith, has the sacred name Wuyou Shou, the courtesy name Gui Huichang, and is also known as Xieming and Jipin. Those who learn this true name through karmic affinity and accumulated goodness should keep it secretly in their hearts and silently recite it in prayer, whether walking, standing, sitting, or lying down, asking for what they wish. They must not tell anyone else. If they reveal it to someone unworthy, both parties will incur guilt. To escape guilt and seek blessings, keep the sacred name silently in mind and often visualize the radiance of the honored deity Taiyi: brilliant light, always near you, whether seated or in motion. Whatever the urgency of your affairs, by day or night, focus your thoughts on this image and do not forget it. Then misfortune will recede and good fortune will arrive. With long practice, you will be able to speak face to face with the deity; your words will accord with his, your appearance will resemble his, and ultimately you will become one with him.

If you cannot sustain visualization day and night, visualize Taiyi at night within the Palace of the Six Directions in your body, the inner chamber retained in contemplation. One inch inward from the space between the eyebrows is the Hall of Light; two inches inward is the Grotto Chamber. The Grotto Chamber lies to the south, and the Hall of Light to the north. This area is called the Palace of the Six Directions, with the Palace of the Supreme Ultimate above it. By day, Taiyi dwells in the Palace of the Supreme Ultimate; by night, he dwells in the Palace of the Six Directions. Practice this visualization often, and your cultivation will gradually deepen, while evil spirits will not dare to intrude. If you do not know Taiyi and merely perform acts of merit, malevolent forces will undo them, and your cultivation of virtue will be difficult to bring to completion. Those who seek the Dao and wish to attain their goal must first and foremost retain Taiyi in contemplation.

The Precious Register of the Nine Sovereigns, Part Three

The first is the Star of Yangming, also called the Jade Emperor’s Ninth Morning Lord, the Celestial Pivot Star. This is the soul spirit of the Star of Yangming. It is located at the northwest gate of Yangming and corresponds to the August Lady of the Highest Truth.

The second is the Star of Yin Essence, also called the Jade Emperor’s Northern Upper Morning Lord, the Celestial Axis Star. This is the soul spirit of the Star of Yin Essence. It is located at the western gate of Yin Essence and corresponds to the August Lady of the Highest Mystery.

The third is the Star of the Perfected, also called the Jade Emperor’s Lord of the Immortal Splendor Morning, the Celestial Mechanism Star. This is the perfected spirit and vital essence of that star. It is located at the southeastern gate of the Perfected and corresponds to the August Lady of the Primordial Emperor.

The fourth star, Xuanming, is called the Jade Emperor’s Mysterious Upper Flying Canopy Morning Lord. It corresponds to the Celestial Balance Star, and is the essence of Xuanming’s po. It faces Xuanming’s eastern gate and is paired with the Lady of Flowery Radiance.

The fifth star, Danyuan, is called the Jade Emperor’s Golden Chief of the Seven Mornings. It corresponds to the Jade Balance Star, and is the numinous po of Danyuan. It faces Danyuan’s northeastern gate and is paired with the Lady of the Central Radiance.

The sixth star, the North Pole, is called the Jade Emperor’s Northern Morning Lord of Flying Radiance. It corresponds to the Opening Yang Star, and is the numinous po of the North Pole. It faces the North Pole’s northern gate and is paired with the Lady of Morning Radiance, Primordial Empress.

The seventh star, the Celestial Pass, is called the Jade Emperor’s Ninefold Primordial Northern Canopy Morning Lord, Ruler of All Spirits. It corresponds to the Jade Radiance Star and is the bright, great hun-essence of the Celestial Pass. Its southern gate faces downward toward the North Pole, and it is paired with the Lady of Numinous Radiance.

The eighth star, the Assistant Star, is called the Jade Emperor’s August Sovereign of the Nine Mornings. It corresponds to the Bright Grotto Star and is the bright yang hun-essence of the Assistant Star. It faces the Assistant Star’s western gate, lies above the Celestial Pass, and is paired with the Lady of August Sovereignty.

The ninth star, the Aide Star, is called the Jade Emperor’s True Primordial Morning Lord. It corresponds to the Hidden Primordial Star and is the Aide Star’s pure, empty, numinous po. It faces the Aide Star’s southeastern gate and is paired with the Lady of the August Above.

The nine August Lords and nine Ladies in the right-hand column respond to and dwell within the stars. Through starlight they reveal their mysteries and guide what lies at the end back to its source. Though the kinds of beings in the world are many, none depart from “nine”; therefore they are arranged in sequence, with Yin and Yang corresponding to one another.

To visualize the spirits, wear and venerate the diagrams and written figures, and behold the true spirits through contemplation in order to seek the fulfillment of one’s wishes, take half a bolt of clean white silk and cut it to one chi wide and one chi two cun long. Paint the principal star in pale blue-green and its hun and po in pale black. Depict the clothing colors of the August Lord and Lady, and the manner of their exhalation, according to the accompanying annotations. Diagrams and written figures worn by masters and disciples as they pass them down must not bear titles. Instead, record the names listed above in sequence, writing them according to the prescribed rules.

When performing the transmission ritual, fill in the name of the chart or text, the year, the Grand Year (Tai Sui), the month, the date and time of the first day of the month, and the location down to the prefecture, commandery, county, township, or village. Record the names, ages, courtesy names, and birth dates of the male and female officials. Also specify the birth-year nayin—the Five Phases attribute calculated from the sexagenary cycle—their associated Imperial Star, mountain, and constellation, and where they live or study under their master. The master must likewise record the relevant year, month, time, and day, along with their native place and name. After disciples receive from their master the secret names of the Nine Emperors and the cultivation secrets for long life and immortality, the numinous officials of the Nine Offices guard them, drive away evil influences, and welcome in vital forces. Master and disciples together appear before the Jade Emperor, and the vows they make must not be broken; this is equivalent to following the laws of the Great Mysterious Capital.

The Office of the Yang-bright Grand Marshal has 920 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

The Office of the Yin Essence Grand Minister has 550 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

The Office of the Perfected One Who Directs Fate has 770 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

The Office of the Dark Mystery Traveling General has 800 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

The Office of the Cinnabar Origin Lord of the Dipper has 720 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

The Office of the Northern Pole Grand Steward has 770 ranks and 900 million numinous officials. It also has flying-dragon cavalry officers, embroidered-robed messengers, jade boys, and jade maidens, numbering 99 trillion trillion in all.

Within the Palace of the Celestial Emperor of the Heavenly Pass are nine hundred categories and nine hundred million thousand spirit officials, flying-dragon mounted attendants, messengers dressed in embroidered robes, and jade boys and jade girls, numbering altogether ninety-nine hundred trillion beings.

Within the Palace of the Jade Emperor, the Heavenly Venerable’s Assistant, are nine hundred categories and nine hundred million thousand spirit officials, flying-dragon mounted attendants, messengers dressed in embroidered robes, and jade boys and jade girls, numbering altogether ninety-nine hundred trillion beings.

Within the Palace of the True Minister Who Assists the Great Emperor are nine hundred and ninety categories and nine hundred million thousand spirit officials, flying-dragon mounted attendants, messengers dressed in embroidered robes, and jade boys and jade girls, numbering altogether ninety-nine hundred trillion beings.

The talismans and registers are all written in cinnabar and bear the names and numbers of trillions upon trillions of beings.

Within the Palace of the True Minister Who Assists the Great Emperor are nine hundred and ninety categories and nine hundred million thousand spirit officials, flying-dragon mounted attendants, messengers dressed in embroidered robes, and jade boys and jade girls, numbering altogether ninety-nine hundred trillion beings. The talismans and registers are all written in cinnabar.

The first star is Yangming, the Bright Yang Star. It is the Grand Commandant of the celestial realm, in charge of inspection and judging right from wrong. Above, it commands the perfected beings of the Nine Heavens; in the middle, it keeps watch over the flying immortals of the Five Sacred Peaks; below, it governs those who study and practice the Dao, and it weighs the merits and faults of the spirits of Heaven and Earth. The Bright Yang Star extends nine hundred and twenty li around. Within it stands a green jade tower called Qingcheng, where the Perfected One Who Treads the Dipper resides. The Perfected One’s surname is Shangling, and his taboo name is Shaking-Heaven Mallet. He wears a Nine Mornings jade crown and green feathered robes, and holds the Dipper’s Dark Diagram as he sits in the tower. Knowing his inner taboo name—the name a spirit does not disclose publicly—allows one to receive the radiance of the Jade Dawn Spirit and fly through the vast heavens.

The second star is Yinjing, the Yin Essence Star. It is the Chief Minister of the celestial realm, in charge of ranks and emoluments. Above, it commands the stars in the sky; below, it governs the myriad spirits, and it also oversees those who cultivate immortality. The Yin Essence Star extends five hundred and fifty li around. Within it stands a five-colored jade tower, where the Perfected One Who Raises the Dipper resides, titled the Lord of the Northern Heights. The Lord’s surname is Yuying, and his taboo name is Stirring the Bright Light. He wears a Dark Essence jade crown and dark feathered robes, and holds a five-colored feathered tally.

The third star is the Perfected One Star. It is the Minister of Works of the celestial realm, in charge of the affairs of spirits and immortals. Above, it commands the lofty perfected beings of the Nine Heavens; in the middle, it keeps watch over the numinous immortals of the Five Sacred Peaks; below, it governs those who practice the Dao. The Perfected One Star extends seven hundred and seventy li around. Within it stands a yellow jade tower called the Yellow Terrace, where the Perfected One Who Treads the Dipper resides, titled the Lord of the Immortal Splendor. The Lord’s surname is Gui_, and his taboo name is Dwelling Among All, Treading. He wears a Flying Dawn jeweled crown and green feathered robes, and holds the Dipper’s green register.

The Four Mystical Dark Star is a wandering war star in Heaven, in charge of punishing rebels. Above, it commands the ghosts and spirits of the Nine Heavens; in the middle, it leads the Three Officials of the Northern Emperor; below, it oversees the people. Its domain extends for eight hundred li. Within it stands a vermilion terrace and jade tower, where dwells a perfected person who strides among the stars of the Central Dipper. He is titled Lord of Dawn, Dark One, Flying Canopy Above; his surname is Dark Pivot, and his name is Shaking Heaven’s Pillar. He wears a Three Blossoms Treasure Crown of Dawn, is clad in a flying robe of red brocade, and holds the token of the Numinous Mandate.

The Five Elixir Origin Star is the Dipper Lord of Heaven, in charge of official rank and registers of destiny. Above, it commands the various registers of the Nine Heavens; in the middle, it oversees the rolls of ghosts and spirits; below, it governs the registers of destiny for those who cultivate the Dao and seek the truth. There is no affair among the heavens and earths that does not fall under its general command. Its domain extends for seven hundred and twenty li. Within it stands a plain terrace and golden tower, where dwells a perfected person who treads the ordinances. He is titled Lord of Seven Dawns, Golden Chief; his surname is Upper Opening, and his name is Transforming the Five Ways. He wears a Seven Treasures Flying-Heaven Crown, is clad in a flying skirt of white brocade, and holds the registers of the Azure Mystery.

The Six Northern Pole Star is the Great Minister of Heaven, in charge of promotion and advancement. Above, it commands the perfected beings of the Nine Heavens; in the middle, it leads the flying immortals of the Five Sacred Peaks; below, it oversees the stages of cultivation for those who study and practice the Dao. Its domain extends for seven hundred and seventy li. Within it stands a dark terrace and jade tower, where dwells a perfected person who strides among the stars and Dipper. He is titled Lord of Dawn, Northern Dawn, Flying Splendor; his surname is Bright Numinous, and his name is Flourishing Upper Origin. He wears a Flying Essence Splendor Crown, is clad in a flying robe of purple brocade, and holds the jade tally of the Dipper.

The Seven Heavenly Gate Star is the star of the Supreme Emperor of Heaven, in charge of the pivot of Heaven-and-Earth’s turning, the length of the seasons, the alternation of decline and prosperity, and the convergence of tribulations and cycles of fate. Its domain extends for nine hundred li. Within it stands a nine-tiered jade tower, where dwells a perfected person who rides a dragon. He is titled Lord of Dawn, Northern Canopy of the Nine Origins, General Numinous One; his surname is Dark Pivot, and his name is Opening Heaven’s Disciple. He wears a Crown of the Nine Origins, is clad in a nine-colored brocade robe, and holds a tally of divine radiance.

The Eight Assistant Star is the star of the Celestial Worthy Jade Emperor. In its daily aspect it belongs to Yang and is in charge of flying immortals. Above, it commands the Nine Heavens; below, it commands the Nine Earths. It also governs the immortal officials of the Five Sacred Peaks and the Four Great Rivers. Its domain extends for nine hundred and ninety li. Within it stands a jade tower filled with purple qi, where dwells a perfected person who roams through the Three Destinies. He is titled Lord of the Nine Dawns, Imperial Venerable; his surname is Essence Constant, and his name is Empty, Upper, Opening, Upright, and Prolonged. He wears a Flying Essence Jade Crown, is clad in a nine-colored phoenix robe, and holds a fire bell.

The Nine-Aid Star is the star where the Perfected One of the Great Sovereign resides. It is also called “Hidden Sun Void.” There lives a Three-Life Perfected One, wreathed in purple Qi and roaming among jade towers. He is titled Lord Nine Mornings, the True Sovereign, and bears the surname Jingchang and the personal name Kongshang Kaizhengyan. He wears a Flying Essence jade crown, is clad in a nine-colored phoenix robe, and holds a fire bell.

The Nine-Aid Star is also the star where the Perfected One of the Great Sovereign resides. Also called “Hidden Sun Void,” it governs matters of constant change. The star’s domain extends for nine hundred and ninety li. Jade terraces and purple, tassel-like radiance circle within it. There lives a Three-Yang Perfected One, titled Lord Primordial Morning, the True Sovereign. He bears the surname Youkong and the personal name Mingyang Huiyou Liao. He wears a Flying-Heaven jade crown, is clad in a robe of nine dragons, and holds the Sovereign’s seal.

In the first star, Tianshu, the essence of the Dipper’s Culmen Palace is the Lady of the Mysterious Supreme True Sovereign. She bears the surname Mingtong and the personal name Yingyu, as well as another true name. Her hair is arranged in a Flying Spirit Flowery Crest, and she wears skirts in purple, yellow, and blue-green. She wears a sash of nine bells and often exhales blue-green Qi, whose radiance shines toward the Bright-Yang Star.

In the second star, Tianxuan, the numinous essence of the Mysterious Culmen Office is the Lady of the Supreme Mysterious Sovereign. She bears the surname Xuanjing and the personal name Yubo Guang, as well as another true name. She wears a phoenix-patterned brocade cape and a Flying Brocade gauze skirt, along with a purple sash of numinous flight. She often exhales black Qi, whose radiance shines toward the Yin Essence Star.

In the third star, Tianji, the numinous consort of the Supreme Essence Palace is the Lady of the Primordial Sovereign. She bears the surname Changming and the personal name Huayun, as well as another true name. She wears a Morning Infant jeweled crown and is clad in a brocade robe of Flying Spirit Bright Light, with a Flying Morning sash from Jade Mountain. She often exhales yellow Qi, whose radiance shines toward the Perfected One Star.

In the fourth star, Tianquan, the Supreme Numinous Spirit Consort of the Guiding Pivot Palace is the Lady of the Flowery Sovereign. She bears the surname Kaisheng and the personal name Yunming, as well as another true name. She wears a Sevenfold jade crown and a crimson gauze robe patterned with phoenixes, along with a sash of Golden True Jade Light. She often exhales red Qi, whose radiance shines toward the Mysterious Darkness Star.

In the fifth star, Yuheng, the Lady of the Central Sovereign of the Northern Supreme Golden Canopy in the Numinous Pass Palace bears the surname Yuanfang and the personal name Shenwu, as well as another true name. She wears a Purple Morning Flying Flower crown and is clad in a nine-colored patterned robe, adorned with the jade pattern of the divine tiger of Jade Mountain. She often exhales white Qi, whose radiance shines toward the Cinnabar Origin Star.

The Sixth, Kaiyang Star, is located in the Purple Pole Palace, where the Lady of Upper Morning, Hua Yuan, the August Consort, resides. Her surname is Yuyuan, her taboo name is Huagen, and she has a true name. She wears a Jade Morning cap of worthies and sages and is dressed in flying-blue … . She often breathes green Qi from her mouth, its radiance shining toward the North Pole Star.

The Seventh, Yaoguang Star, is located in the Celestial Office that Turns Heaven, where the Lady of Jade Radiance, the Numinous August One, resides. Her surname is Qingyuan, her taboo name is Zhonghui, and she has a true name. She wears her hair in a flying-flower cloud coiffure, wears a cap of worthies, and is dressed in flying-blue … . She often breathes green Qi from her mouth, its radiance shining toward the North Pole Star.

The Seventh, Yaoguang Star, is located in the Celestial Office that Turns Heaven, where the Lady of Jade Radiance, the Numinous August One, also resides. Her surname is Qingyuan, her taboo name is Zhonghui, and she has a true name. She wears her hair in a flying-flower cloud coiffure, a seven-colored luminous cloud-brocade skirt, and a nine-colored brocade shawl. She carries the Celestial Might Numinous Jade Tablet. She often breathes red Qi from her mouth, its radiance shining toward the Celestial Pass Star.

The Eighth, Dongming Star, is located in the True Emptiness Palace, where the Lady of Great Luminosity, the August One, resides. Her surname is Yousheng, her taboo name is Yuanyun, and she has a true name. She wears her hair in a drooping cloud coiffure and is dressed in flying gauze cloud … . She often breathes blue-green Qi from her mouth, its radiance shining toward the Assistant Star.

The Ninth, Yinyuan Star, is located in the Constant Treasure Palace, where the Lady of the August One Above, Numinous through Empty Mystery and Transformation, resides. Her surname is Mingtong, her taboo name is Wanguang, and she has a true name. She wears a seven-measure jade cap and a blue-patterned brocade skirt, and carries the Nine-Rayed Night Lamp. She often breathes black Qi from her mouth, its radiance shining toward the Aide Star.

In making petitions, the first category is to distinguish another person’s faults from one’s own correctness, stop another’s evil conduct, and declare one’s good intentions. At the same time, one should reproach oneself without blaming others, understand the principles of the matter, and each pray for the gods’ protection, so as to dispel sin and prolong blessings. For petitions of this kind, one should address the First Jade Emperor, the Grand Marshal of Heaven.

The second category is to study Yin-Yang learning and seek stipends and official rank. One should address the Second Jade Emperor, the Chief Minister Above Heaven.

The third category is to cultivate the Dao, seek immortality, and reach the gods and attain sagehood. One should address the Third Jade Emperor, the Minister of Works of Heaven.

The fourth category is to subdue rebellious and evil people and ghosts, and eliminate wicked forces in the human world and the netherworld. One should address the Fourth Jade Emperor, the Roaming General of Heaven.

The fifth category is to establish accomplishments and accumulate De. One should address the Third Jade Emperor, the Minister of Works of Heaven.

The fourth category is again to subdue rebellious and evil people and ghosts, and eliminate wicked forces in the human world and the netherworld. One should address the Fourth Jade Emperor, the Roaming General of Heaven.

The fifth category is to establish accomplishments and accumulate De, increase one’s years, and prolong one’s life. One should address the Fifth Jade Emperor, the Lord of the Dipper.

The Sixth Sovereign Lord governs obstruction, stagnation, illness, and calamity. When such circumstances arise, one may pray for relief and release, and report one’s situation to and petition the Celestial Grand Regularity, the Sixth Jade Emperor Lord.

The Seventh Sovereign Lord governs the free flow of Qi between Heaven and Earth and the balance of Yin-Yang. When the weather is out of harmony, one may pray to and report the matter to the Heavenly Lord, the Seventh Jade Emperor Lord.

The Eighth Sovereign Lord governs the dispelling of every kind of calamity. He can ascend and descend, moving between Heaven and Earth. When disaster strikes, one may pray to and report the matter to the Celestial Jade Emperor, the Eighth Jade Emperor Lord.

The Ninth Sovereign Lord governs endless transformation and can respond to circumstances to aid all beings. In an emergency, one may pray to and report the matter to the Great Thearch, the Ninth Jade Emperor Lord.

If one can learn the inner surnames and hidden taboos—the secret names—of these nine Sovereign Lords and their nine consorts, one may extend one’s life by seven thousand years. Each night, regularly visualize them: picture the forms and radiant majesty of the Sovereign Lords and their consorts, remember their surnames and secret names, and hold them steadily in mind. If one can see the Eighth and Ninth stars, one will gain limitless longevity.

The Nine Sovereign Lords and Nine Consorts are the soul-essences of the nine kinds of Qi and the spirit-souls of the Nine Heavens. They are also the wondrous manifestations of the nine stars and the numinous powers of the nine transformations. Men and women who cultivate the Dao may wear the associated Fulu (talismans and registers) and perform Zhaijiao (purification rituals). Whether going out or returning, walking or sitting, lying down or meditating, and whether facing sorrow or joy, illness or calamity, they should constantly visualize and remember these beings. In this way, disasters can be dispelled, blessings increased, and communication with the spirits achieved.

In an urgent crisis, follow the prescribed method: write the Fulu in cinnabar ink on bamboo slips or silk, face north and bow twice, then swallow it with water drawn first from a well—that is, the first-drawn well water. Continue this practice for a full week, then begin again. After one to three rounds, anxieties will be dispelled and illnesses cured; at that point, the practice may stop. There is no need to recite other incantations: simply focus on visualizing the secret names of the Nine Sovereign Lords. Perform good deeds diligently and without interruption for nine years, and one will surely attain spiritual powers.

These are essential instructions of the Jade Emperor. They must be treated with utmost care, never disclosed casually, and practiced in secret. In this way, one may rank among the Perfected and Primordial Lords, and associate with the Highest Sages, the Three Pure Ones (Sanqing), and the Perfected Ones of Primordial Beginning. When transmitting these teachings, draw the diagrams on plain silk and make a formal announcement to the spirits before passing them on. Keep the secret names firmly in mind and continue to visualize them, and one may become an immortal.

Anyone receiving instruction in the River Chart must first request the Nine Sovereign Lords’ inner secret names, then observe ritual abstinence for nine, seven, three, or one day, according to circumstances. Afterward, submit a written petition and make a formal announcement to the spirits. When the period of abstinence is complete, go to a quiet place such as a mountain lodge, altar, or hall, and submit a memorial in the format set out below.

The Most High’s [certain] Cavern Master, the [certain] Mountain Master, the Nine Palaces Perfected One, and I, [certain], bow twice in reverence and submit this memorial to all the honored ones:

To the Most High, Boundless Great Dao; the Supreme, Wuwei (non-action), Utmost True Heavenly Venerable; the Most High Lord of the Dao, Jade Morning of the Ten Thousand Perfected Ones; the Great Emperor of Fusang, Divine King of Yang Valley; the emperors of the heavens; the Postcelestial Sovereign of the Nine Mysteries; and all the other revered deities; to the Minister-in-Chief, the Azure Youth, Perfected One of the Taiji (Supreme Ultimate); the Great Master of the Mysterious Center; and all divine beings throughout the three realms, within and beyond:

Since the beginningless past, we have passed through the cycles of rebirth. Through wholesome karmic ties, we came to be born as ordinary people. We were fortunate to hear the wondrous teaching and receive its essential secrets, and our hearts are deeply grateful. This encounter is truly a blessing. We once traveled through many places. On a certain year, month, day, and hour, in a certain prefecture, commandery, county, township, and village, we received the Shangqing secret names and taboos (the secret talismanic names and taboos used in the Shangqing methods) from the man or woman master named [certain], as part of the “Precious Writ of the River Chart,” and wore them as we practiced.

Now, having received instruction, we understand that this method is governed by strict prohibitions and must not be transmitted casually. In transmitting the teaching, one must seek a suitable successor; yet one must not seal the method away and leave it untransmitted. A certain person from a certain prefecture, commandery, county, township, and village—or a male or female Daoist named [certain], now residing in a certain place—has submitted a petition at a mountain retreat in a certain prefecture, commandery, county, township, and village, requesting to receive the method. Their manner is sincere and reverent, and they seem fit to serve as a worthy successor. Yet our understanding is shallow and our spiritual insight undeveloped; we have never been adept at judging people, and truly dare not lightly vouch that they can keep the secrets. Therefore, in accordance with the prescribed rites, we have examined the matter of transmission with solemn care, reported this secret matter to the gods, and requested oversight from the Mysterious Realm.

We respectfully pray that…

The Most High Celestial Worthy of the Boundless Great Dao (an honorific title for the supreme Dao and a Celestial Worthy) proclaims to all the gods throughout the Three Realms, asking them to send down their numinous response and aid those resolved to do good. After receiving the teaching, one should correct past faults and cultivate one’s conduct from now on. With divine beings and perfected ones protecting them, evil spirits will not dare to intrude. One will also meet good people and bring the wicked to submission, so that one’s mind becomes clear, one awakens to the principles of the Dao, and every action and stillness accords with the true Dao.

The disciple [name] should devote themself to returning to the source and not drift with the current. They should practice diligently and follow the precepts, first casting aside all manner of faults, helping their family and kin, and accumulating new merit. They vow not to pursue worldly splendor and desire, nor harbor treacherous or wicked thoughts. They should sever the causes that bring calamity and theft, and guard against reckless self-indulgence. They should not kill, engage in sexual misconduct, speak falsely, or steal; they should not be arrogant or cruel. They should maintain the One and preserve the Three (an essential inner-cultivation principle involving the original spirit, essence, and Qi), practice the Five Embodiments and Seven [Virtues], and fulfill the Nine Treasures and Ten [Practices] (special terms for practices prescribed in the scripture). They should also carefully remove such impurities as yongyang, and wash away the defiling traces of darkness and cruelty.

They should not suppress the worthy or betray the teacher’s way; insult no one or disclose important teachings. They should not wail at doorways, falsely claim to have attained the Dao in ways that violate the rules, or drink and sing loudly in a way that disrupts the true teaching. They should not shout to deceive others, act slyly like ghosts while treating all things with contempt, use their power to bully the weak, steal scriptures, arbitrarily alter charts, registers, and proclamations, slander sacred writings, or devise methods on their own. They should not lose their original mind or forget to return to the Dao, nor lead the people into confusion and error. If they have committed any of these offenses in the past, they ask that all be forgiven. From this day forward, they dare not commit them again.

May the High Sages and Great Gods, the Jade Morning Emperor, and the Masters of the Mysterious Center look upon this petition and command the benevolent gods of the ten directions and the officials of the Three Realms to protect and pity the petitioner in accordance with the order of karmic causes and conditions. May they embrace and support the petitioner with great compassion, purify what is turbid and evil, grant wisdom to the ignorant, bring safety to those in danger, and restore what has been severed.

May the disciple be outstanding in talent and intelligence, escape every kind of calamity, enjoy a long life, and accord with the virtue of the true Dao. May all generations of ancestors ascend to the Hall of Blessing. May everyone, near and far, within and beyond the family, enjoy peace and good fortune. May there be no obstacles wherever the disciple practices and teaches the Dao or establishes merit; may wisdom and radiance extend everywhere and abide always in the Boundless Realm. May the descendants flourish, excel in intelligence, enjoy Heaven’s blessings and a fitting place in the world, and live in lasting peace. May the work of the Dao spread widely, bringing grace to both the underworld and the human world.

If these requests are granted, the disciple will remember the profound and mysterious compassion. For any past offense or irreverence toward the gods, the disciple feels deep shame and trepidation at every moment. May the benevolent grace bestowed by the gods allow a life that has withered to bloom again. From now on, the disciple will diligently purify the body and cultivate virtue, respectfully await the response of the mysterious teachings, and devote themself with utmost sincerity to awaiting the manifestation of their efficacy.

The disciple and [name] and the others wish together to devote body and mind to the Great Dao and jointly seek the highest realm, so as not to betray the vows they have stated. They respectfully await the gracious command.

The supremely exalted True Heavenly Venerable and the Jade Dawn Dao Lord, who dwells above all perfected beings, compassionately looks down upon us. I respectfully call upon the Nine Emperors’ numinous officials, the flying dragon’s mounted attendants, and the messengers in embroidered robes to present the names on behalf of the male and female Daoist practitioners, and reverently confer the Upper Clarity hidden names found in the precious writings of the River Chart, secret names used in Upper Clarity Daoist rites. I now submit one vermilion memorial, sent to the Three Primal Bureaus, the celestial offices responsible for documents, examination, and memorials under the Jade Emperor of the Nine Emperors in the Three Highest Heavens, and await a reply. I, your servant, so-and-so, am filled with fear and reverence. I bow my head twice and respectfully submit this memorial.

I, your servant, bear the surname so-and-so. I belong to such-and-such province, commandery, and county, and now reside in such-and-such commandery and county.

I respectfully submit one vermilion memorial of the Great Ultimate of the Most High, sent to the Three Primal Bureaus under the Jade Emperor of the Nine Emperors in the Three Highest Heavens, and await a reply. I, your servant, so-and-so, am filled with fear and reverence. I bow my head twice and respectfully submit this memorial.

I, your servant, bear the surname so-and-so. I belong to such-and-such province, commandery, and county, and now reside in such-and-such commandery and county.

I respectfully submit this memorial to the Great Dao of the Great Ultimate of the Most High; the Most High Primordial Origin, the Utmost Perfect Heavenly Venerable; the Jade Dawn Dao Lord, High Above All Perfected Beings; the Great Emperor of Fusang, the Divine King of Yang Valley; the emperors and sovereigns of the heavens; and the Later Sage, the Ninefold Mystery Emperor Lord, before the Golden Gate and Jade Steps.

This rite is to be held on such-and-such year, month, day, and hour, in such-and-such province, commandery, county, village, mountain forest, or Daoist temple.

The memorial is written on yellow silk, one chi long and two chi four or five cun wide. Its dimensions may be adjusted according to the subject and the amount of text; it is usually made somewhat wider. Leave one line blank at the beginning. On the next line, write “Tai” above the character “fen”; on the line after that, write “shang” below “fen.” Arrange the remaining text in order, writing three characters per cun. Draw the column lines in vermilion, leaving five fen at each end of the column headings, then outline all four sides in vermilion. Within the columns, the standard is twenty-seven characters in nine cun.

Leave blank whatever space follows “qian zaibai xia,” regardless of its length. On the next line, omit “shang” and write “yan,” leaving the space below it blank. On the following line, continue writing in order, leaving the space above the columns empty and continuing to the end of the line; the text within the columns must not be shifted out of place or down. After the columns, leave three lines blank, then write the names of the officials below. Three lines farther on, record the name of the Grand Year (Tai Sui). In the central line, write “Taishang zhi bixia” in small characters, forty-five characters in all, using three fen for the heading. Write “Taishang” in the upper three cun, leave three cun blank, and after the lower three cun begin a new line with the name of the Grand Year. In the section below, omit three lines; any text concerning the exalted position of the Most High must be written suspended one character above the line. If the text approaches the lower three cun, return to the upper three cun and continue there. Apply this same method to all other suspended writing.

Do not reveal your own name; when names overlap, do not split them apart. Do not allow characters for an exalted position to fall too low, and do not leave extra text below; this is what makes the format flow properly. If there is space after “bai xia yi wen,” leave it blank, regardless of its length. Do not erase or alter the writing, and do not write carelessly or messily. If a character is wrong, it may be washed away and corrected. If there are more than three errors, remove the whole text and write it anew, cleanly and clearly, following the format prescribed by the scripture.

After reading the memorial, place the brush on the stand according to ritual and perform the concluding rite; do not yet return to the incense burner. Then recite the kneeling rite that precedes the registers, the ritual procedure performed before receiving a register, and have the officials who are about to receive registers proceed in turn. For each recipient, the master says, “Grant.” The disciple bows low, states their name, and receives the register. After receiving it, they rise and bow again; they may also perform nine bows. When the rite is complete, the disciple bows low, and the master recites an incantation and consecrates the talisman bearing the divine taboo name:

“Jade Emperor, Nine Lords, and Nine Divine Ladies, drive away evil influences and uphold the righteous way. Transform the false through refinement into the true; dispel sorrow and illness; let merit and achievement increase day by day. Protect so-and-so, that they may attain the Dao and remain forever among the honored guests.”

When the incantation is finished, roll up the talisman and hand it to the disciple. Men receive it with the left hand, women with the right; they wrap it around the waist and then bow to the ground. The master recites an incantation and consecrates the talisman bearing the divine taboo name, saying:

The Nine Sovereign Lords of the Jade Emperor, their nine consorts, and the nine divine spirits can drive away evil influences and uphold the righteous Way. They can turn falsehood into truth, dispel sorrow and illness, and bring daily growth in merit and achievement. They bless a certain person to attain the Dao and remain for a long time an honored guest in the celestial realm.

After the ritual is complete, hand the scroll to the disciple. A male disciple holds it in his left hand, and a female disciple in her right. They pass it behind the waist three times, then place it inside their robes. Next, they bow again, prostrate themselves nine times, and make the corresponding hand seals. Once everything is complete, the master rises and offers incense. He then puts the incense burner away and leaves. After leaving, he conducts a Zhaijiao purification rite, setting up an altar to worship and petition the deities. Alternatively, one may choose an auspicious day of the Wangxiang cycle before or after the appointed time, and perform the rites described below.

Shangqing River Chart Inner Mystery Scripture, Scroll One

The title and text before this sentence appear to be missing.

Shangqing River Chart Inner Mystery Scripture, Scroll Two

Fourth: Liturgical Text of Thanks for the Incense and Lamps

Set out nine lamps: fill seven with oil and place incense in the other two. Arrange them all in the north. A certain person lays a mat to the south and sets out nine plates of dates, placing a piece of dried meat on each date. Behind the plates, place nine portions of salt; before them, place nine cups of wine. The person then sets out another mat facing the lamps and incense table. Kneeling upright, they offer incense to the burner nine times, closing their eyes as they visualize the spirits of the Nine Stars appearing in the heavens. When finished, they click their teeth nine times, rise, and say:

“Your disciple and minister, a certain person, reverently petitions the Three Treasures today:

The Sovereign Lord of the Nine Mornings, Purple Qi, Jade Tower, in the Palace of the Emperor’s Seat of the Aiding Star; his consort, the Empress of High Sovereignty, Lady of the Left;

The Sovereign Lord of the Primordial Morning, Jade Tower and Purple Hall, in the Office of the Supreme Venerable of the Supporting Star; his consort, the Empress of High Sovereignty, Lady of the Right;

The Sovereign Lord of the Nine Mornings, Blue City and Jade Tower, in the Supreme Palace of Yangming, Son of the Life-Giving Yang, under the Greedy Wolf Star; his consort, the Inner Consort Who Escapes the Primordial;

The Empress of High Sovereignty, Lady of the Left, under the Giant Gate Star of Chou and Hai.”

The Supreme Lord of the Assistant Star, the Emperor True One of the Primordial Dawn of the Jade Tower and Violet Hall, and his consort, the Right Lady of the High Emperor;

Tanlang Zi (the Celestial Wolf Star, one of the seven stars of the Northern Dipper), the Emperor True One of the Nine Dawns of the Yangming Supreme Palace, with its Green City and Jade Tower, and his consort, the Inner Consort Who Escaped the Primordial;

Jumen, the Yin Essence of Chou and Hai, the Emperor True One of the Central Primordial Palace, with its Five-Colored Jade Tower, and his consort, the Inner Concubine Who Transforms Her Form;

Lucun, the True Person of Yin and Xu, the Lord of the Immortals, the Huachen Emperor True One of the Zhenyuan Palace, with its Yellow Terrace and Jade Tower, and his consort, the Mother of the Upper Primordial;

Wenqu, the Dark Mystery of Mao and You, the Xuanshang Feigai Emperor True One of the You Palace, with its Vermilion Terrace and Jade Tower, and his consort, the Inner Consort Who Emerges from the Primordial;

Lian Zhen, the Spirit of the Dan Primordial of Chen and Shen, the Jinkui Seven Dawns Emperor True One of the Gangshen Palace, with its Plain Terrace and Golden Jade Tower, and his consort, the Elder Daughter in the Dipper;

Wuqu, the Northern Dan, of Ji and Wei, the Beichen Feihua Emperor True One of the Jiming Palace, with its Dark Terrace and Jade Tower, and his consort, the Middle Daughter in the Dipper;

Pojun, born at noon, the Northern Gai Emperor True One of the Nine Primordials and Master of All Spirits, of the Tianguan Guanhui Palace, with its nine-story Jade Tower, and his consort, the Youngest Daughter in the Dipper.

The scripture above lists the titles and palaces of the Star Lords, Imperial Lords, and their consorts. The characters Zi, Chou, Hai, Yin, and so on are the names of the earthly branches, used to indicate corresponding directions or periods of time.

I respectfully beseech the Seven Great Spirit Divinities, the Nine Essence Emperors of the Dawn, and the Four Venerable Gods: look upon me, take pity on my sincere heart, and graciously descend in your carriages to manifest your sacred majesty. I also invite the Lords of Central Harmony, Ten Thousand Blessings, Prolonged Life, Cherishing Life, Clear Reckoning, Protection of Registers, Settled Destiny, Rewarding Goodness, and Answering Wishes, together with all their attendants: the divine boys and jade maidens, the Perfected Officials who oversee talismans, commands, and affairs, the True Gods, Generals, and Mounted Officers. May all of you descend together to the open-air altar in this local community, behold the reverence of so-and-so, and accept so-and-so’s humble offerings.

I, so-and-so, and so-and-so were joined by the bonds of the Dao. Our connection has endured from beginning to end; we are as close as flesh and blood, and together we bow to the ground with one heart. So-and-so entrusts their life to the Nine August Sovereigns, the Seven Sagely Great Spirits, the utmost truth of the Great Dao, and all the Lords and Venerable Elders. I, so-and-so, am filled with awe and fear, and bow my head twice.

Here, “open-air altar ground” refers to an altar set up outdoors. “Entrust one’s life” means to devote oneself wholeheartedly and serve.

Refill the cup. Taking the wine three times and presenting it three times in turn, for a total of nine offerings, completes the “Nine Presentations of the Orange” ritual. The officiant identifies themself as “disciple of the Three Treasures,” [name], and reports to the Great Gods of the Seven Spirits, the Imperial Lords of the Nine Essences, the Exalted Worthies of Numina, the Lords of Dao and De, and all the true gods: today, with due reverence, they have performed the ritual of the Nine Presentations of the Orange.

The officiant states their province, commandery, county, township, village, and name, then writes the petition in their own hand that day and reads it aloud with reverence. They pray that all the gods will clearly examine this petition and the modest offerings they have prepared. They have respectfully prepared several feet of silk in the colors associated with their personal birth destiny, as an offering, and have come before the Jade Bureau belonging to the Imperial Lord and Lady who oversee their fate. They ask them to rescue and redeem the years of life that should otherwise be cut short, and to grant the grace of prolonging their life anew.

They pray that the Imperial Lord and Lady will have compassion for their sincere intentions, accept this modest offering, and bear witness together. They also earnestly ask the assembled gods to intercede with the Imperial Lord and Lady who oversee their fate, that they may bestow special mercy and send down a response, so that the officiant may forever be spared misfortune and illness; no longer have to fear life-threatening disease; avoid sudden calamity; dispel every kind of disaster; find success in all they undertake; and see their wishes fulfilled. With wholehearted and earnest sincerity, they submit this petition through a subordinate acting on their behalf.

I consider myself ignorant and mediocre, yet have had the good fortune to be admitted to the teaching of cultivating the Real. I wish to propagate the wondrous Dao and protect all living beings, putting others before myself and never daring to grow lax. Now, filled with reverent and earnest sincerity, I submit this petition with care. I consider myself ignorant and mediocre, yet have had the good fortune to be admitted to the teaching of cultivating the Real. I wish to propagate the wondrous Dao and protect all living beings, putting others before myself and never daring to grow lax; now, with devout and earnest sincerity, I venture to present this petition. Yet in the conduct of human life, there are truly many… This is precisely because ignorance and lack of understanding lead people to act arbitrarily and violate the right path, causing them to lose their way and stray from the proper course.

Human affairs require a fitting intention. The purpose of intention is to dispel ignorance and turn toward the light. For the heart to become clear and shine forth, it must rely on the aid of the sages and spirits. When a subtle prayer receives a response, the sages and spirits permit prayers of gratitude, and the gods permit pardon. Pardon must be sought with sincerity, while prayers of gratitude require the heart to be cleansed. Once one’s intentions have been fully set right, one should bow before the gods and repent of countless offenses. With reverence and sincerity in one’s heart, one should respectfully present offerings. When the ritual is complete, the gods’ protection will descend; when offenses are dissolved, there is hope that good wishes will be fulfilled.

I honor this principle and venture to set forth my sincere intentions. Sacrifices to Heaven, offerings to Earth, and distant rites to mountains and rivers are ceremonial practices handed down by the sage kings of earlier times and observed by enlightened people in later generations to cultivate De (Virtue/Power). As for praying to the Five Elders, revered Daoist deities, and the Great One, the spirit who governs all things; inviting the Eight Spirits from the eight directions and summoning the Six Spirits: these are found in the inner liturgies of the Mysterious and True, and are also promulgated in clear decrees. Offerings have their own ordered kinds and ranks. What matters is that one’s intentions be pure and free from evil thoughts. Thus, sacrificial rites should suit one’s circumstances and be performed at the proper times: the wealthy need not think their abundant offerings excessive, and the poor need not be bound by austerity.

Jade green silk, rare offerings such as qilin and phoenix, and fine wines such as jade brew and nectar are within the means of those with high status and ample resources; the poor cannot take part in providing them. As for offering delicacies such as wild geese and egrets to the Supreme Emperor, or aquatic plants such as duckweed and algae to exalted gods, such solemn offerings are not suited to the station of a humble servant like me. I can only express my reverence with a heart that is simple yet sincere.

I now do my utmost to follow the prescribed rules, preparing wine, dried meat, salted and fermented beans, and other offerings. I light lamps to illuminate the altar and thereby invite the august spirits. I send incense upward and look to the gods for a response. I therefore cleanse body and mind, entrust myself to the Mysterious Ultimate, the highest source in Daoist thought, and exhaust the sincerity of my devotion and longing. I dare not be disrespectful, nor let the modest offerings diminish my reverence. I humbly ask the luminous spirits, great sages, and utmost true deities to grant me special compassion and protection, and to answer my earnest prayer.

I fear that my offenses are grave and my merit slight, and that I am about to suffer calamity and punishment. I may not survive, my descendants may not be spared, and what I seek may turn out contrary to my wishes. Now I rely on the Mysterious and True and beseech the gods to fulfill my good wishes and not abandon me. I carefully set my body and mind in order, cleansing both, and repent on behalf of a certain person, renouncing all manner of offenses and transgressions. From the beginningless past, this person has passed through countless kalpas—vast stretches of time—and been reborn as men and women in many different forms; even in this present life, the cycle of rebirth has not ceased.

Some people are naturally shallow and benighted. They resolve to indulge in reckless arrogance, do not believe in the Dao, and act without care or self-discipline, making no effort to cleanse body and mind. For one reason or another, they abandon themselves to many sins and calamities. Since time without beginning, they have passed through countless kalpas, at times reborn as men and at times as women. Even in this present life, they remain in the cycle of rebirth, which has never ceased.

Some people are naturally shallow and benighted. They resolve to indulge in reckless arrogance, do not believe in the Great Dao, and show no reverence for the spirits. As children they are not filial; as parents they are not caring; as rulers they do not uphold righteousness; as ministers they are not loyal. Older siblings show no affection, and younger siblings are not respectful. Elders act without care, while the young show them no respect. Teachers receive no honor, and students are not disciplined. Friends do not keep faith with one another, and guests and companions are not sincere in their dealings. Aunts are not generous, and daughters-in-law are not respectful. Mothers lack compassion, maternal aunts are not considerate, and uncles are not harmonious with one another. Fathers’ brothers show no benevolence, sisters-in-law are not accommodating, concubines are not modest, husbands and wives are not harmonious, and the treatment of legitimate and secondary children is unfair. At home they are restless; outside they lack discernment. Those in high positions do not follow the rules, and those below them are not upright. People of low station are not humble, while those of high rank are not scrupulous. The scripture then repeats its catalogue of failings among sisters-in-law, concubines, husbands and wives, legitimate and secondary children, those within and outside the household, those above and below, and people of high and low rank.

Whether men or women, they do not keep themselves pure. They do not understand what is right or grasp the subtle meaning of the profound. They are benighted and unclear about the profound Great Dao, attached to worldly affairs and clinging to life in the world; immersed in the mundane, they forget transcendence. The Five Emotions and Six Desires—human feelings and cravings—agitate the spirit, while the Three Poisons and Seven Accumulations—the various evil thoughts and ingrained habits named in the scripture—disturb the mind. Their conduct has no fixed standard; their choices shift back and forth; they have no constancy in advancing or withdrawing, and their hearts are filled with confused thoughts. The Dao’s influence therefore declines, and the ethical norms of the world are damaged. Their bodies weaken and their years diminish, while their offenses accumulate day by day. They act without regard for the consequences and, even in stillness, do not cultivate the precepts. They never intend to perform acts of deep merit and goodness, yet day and night they rush to commit grave evils that bring calamity.

Some people turn to the Dao temporarily when they are in danger, then forget the true Dao as soon as their circumstances ease. Their conduct is perverse and excessive, and they indulge their desires at will. Some rely on their power and the favor they enjoy to act violently and oppressively. Others destroy righteousness and virtue, murder rulers and kin, ruin scriptures and books, attack teachers, kill their fellows, slaughter their friends, cruelly abuse all things, and scorn and insult the spirits.

Some people break into graves and open other people’s coffins, tormenting corpses and punishing ghosts, disturbing the remains and the spirits. They bully and harm their companions, bringing grief to Heaven, Earth, humanity, and the spirits. Some people smash ancestral tablets and burn the shrines of local earth gods. In secret they plot rebellion, while in public they claim to obey Heaven’s mandate. They envy those who surpass them, frame the loyal and devoted, inflict cruel harm at will, and suppress the worthy and wise. They sever old ties and abandon friendships, damage their communities, falsely accuse good people and promote the wicked, and mock those of talent and virtue.

Some people are miserly and greedy, seeking only their own gain and refusing to give to others. They seize the property of people everywhere for their own benefit, exploit the people, demand without limit, and are never satisfied, even encroaching upon people and spirits. Some rely on power and wealth to bully the lowly, the isolated, and the poor. They take away what others cherish, separate relatives and divide families, and cut off contact between neighbors.

Some people commit incest with members of their extended kin and engage in all manner of sexual misconduct, indulging without restraint. They are full of flattery and jealousy, with no self-control. They force others to utter curses and recklessly curse the good. They shout loudly and abuse people, dragging ghosts and spirits into it, denouncing the sun and moon, and complaining to the stars. Some urge others to do evil but fail to teach children; they secretly let wrongdoing happen and merely watch others succeed or fail.

Some people lust after beauty and become addicted to wine, fussing over their appearance and caring only for their own pleasure. Their minds are disordered; their words and actions are crude and malicious. At times they sing, at times they weep, behaving erratically. They strike and destroy things wherever they go, acting unpredictably. Some personally commit violent crimes, or use their power to bully and abuse others. They offend people and spirits without cause, profane pure places, and brazenly affront the divine. They speak recklessly about the teachings of the scriptures and slander the true Dharma; they break their pledges and harm others through deceit, seduction, and treachery, or curry favor with others through alluring, sycophantic words and conduct.

Some people are consumed by anger and resentment, harming others to exalt themselves. They rely on their influence to act domineeringly, and their greed grows ever greater. Some treat victory and defeat as a joke, bullying and despising the weak. They deceive and confuse people throughout the court, then mock and jeer at others in private.

Some people pretend to be upright on the outside while harboring malice within. They meddle in disputes over right and wrong, appearing to yield while pressing forward at every turn. They force astrological divinations, show off their skills in divination and physiognomy, and recklessly predict good and ill fortune. They are false in word and deed, flattering people to their faces and slandering them behind their backs. With smooth talk and a show of kindness, they bring harm upon families and states, and ruin clans and nations.

Some do not respect the wise and virtuous or heed good advice. They secretly envy those who surpass them and covertly harm the outstanding and talented. Some invoke the names of spirits and ghosts, falsely claiming to have received revelations from heavenly gods. They invent words of their own, mislead the people, and stir up trouble, throwing Heaven and Earth into disorder and alarming the spirits. Some cut off other people’s means of survival, oppress mothers and children, obstruct good deeds, and suppress others’ promising futures.

Some hoard medicine, hoping others will fall ill; they prepare coffins, hoping the elderly will die soon. They disparage others for studying the arts and methods, boast of their own abilities, fabricate things from nothing, and recklessly devise a system of their own. Yet they do not know how to adapt to changing circumstances, and they are consumed by absurd suspicions. Some exploit public affairs for private gain, mislead later generations, delight in foul and putrid things, and reject what is fragrant and clean.

Some gallop on horseback while hunting, curse the wind and rain, commit adultery and theft, rob and kill, as though seeking to wound Heaven and Earth. Their secret offenses, public offenses, and crimes punishable by death are plainly seen by the underworld and the human realm alike. They defy established principles and the scriptures, violate precepts, and break prohibitions: above, they offend the sun, moon, and stars, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water); below, they offend the myriad things, the Nine Palaces, and the Six Jia; and between Heaven and Earth, they offend local spirits, the presences dwelling in graves and homes, the ancestral dead, and the spirits of wells, stoves, gates, courtyards, and roads of passage. Any place they pass through may be thrown into disharmony by neglected offerings. They violate taboos at every turn, and in this way their many offenses accumulate.

Some offenses are committed knowingly and deliberately; others are made through confusion and mistake, without the person realizing it. Some are committed under pressure from others and in obedience to them; others arise from thoughts stirred up in one’s own body and mind. Some people manage to restrain themselves but feel no remorse; others regret what they have done but do not confess their guilt. Some confess, then offend again, never managing to reform for long. Some endure punishment for a long time yet still fail to repent for good. Others accumulate offenses day after day and year after year; with so much time passed and so many offenses committed, it is difficult to recount them one by one.

At times, outward appearances and inner thoughts are bound together, each affecting the other. Men and women, young and old, and all their relatives may each have offenses, in this life or in lives to come, entangling and hindering one another. Some plot together and do evil as a group; some act at the command of their elders; others merely signal to one another from afar, make mutual pacts, or help a seed of wrongdoing take root from the sidelines. The causes of misfortune may lie with others, while a person remains unaware of them.

At times, a person is put to the test through actions such as handling or striking, and fails to pass. Spirits and ghosts incur grudges; masters and disciples suffer calamity together. Old enmities remain unresolved, while new ones are added later, gradually piling up. Some have once been servants or slaves, made to work for others. Others have had dealings with foreign peoples—Hu, Yi, Man, Mo, Rong, Di, Di, and Qiang—or with fish, birds, insects, beasts, demons, and spirits. Through repeated turns of fate, they fall into conditions of hardship, coarseness, and ugliness, devouring and harming one another, while vengeance and enmity remain unsettled.

The offenses listed here are only a rough selection; they do not exhaust the subject. In the cycles of calamity and rebirth, people undergo these experiences again and again, over spans too long to remember. They may not even be able to tell clearly whether they have committed such offenses. These matters are recorded separately in the registers of the divine offices, including the “Two Palaces and Seventy-Four Bureaus,” and administered by the one hundred and twenty offices under the Three Officials. Since guilt runs deep, the scrutiny one may face is impossible to foresee. Therefore, people should fear that one day they may suddenly return to dust, and conduct themselves with care, concerned that their actions might stray from the right path.

I now surrender myself and entrust my life to the Nine August, Great and Venerable Deities, and rely on their supreme virtue. I earnestly ask them to send down blessings and protection, and grant their gracious favor. May the envoys of the Five Sacred Peaks, divine officials charged with inspecting them, promptly issue their orders and investigate each case according to the source of its offense. May all records of transgression and tangled faults be cleared away, due punishments be pardoned, and the roots of wrongdoing cut off. May past accumulated faults and offenses be cleansed and erased. May the gods assist and guide me, strengthen my faith, and set me on the path of goodness; may upright Qi spread and nourish me, and may the noble gods protect me.

My past wrongs have been cleansed, my present faults have been dispelled, and future offenses will no longer arise. My resolve to do good grows ever firmer, and my wish to study and cultivate the Dao will not waver. From this day onward, I will study the scriptures and observe the precepts.

May the Five Emperors of the Three Realms, the Six Jia, the Nine Palaces, the true officials who govern the lands of the numinous grottoes of Xuanzhou, the countless immortals and sages, and all benevolent gods accept my petition and together record my prayer today. May you recognize my sincere repentance and resolve to reform, accept my vow to urge others to do good, and respond to my earnest return to the gods. May the Lord of the Metropolitan Office who inspects transgressions, together with the Office of Life Extension and Blessing Increase, erase my name from the Black Register that records offenses and enter it in the Auspicious Register. May I be freed from every calamity, granted a longer life, and blessed with lasting good fortune; may my whole family prosper, evil forces disperse, my good wishes come to pass, and my dreams be peaceful and true. May my ancestral graves and home remain safe, calamities be halted, ill omens dispelled, and peace prevail both within and without.

May these protections make manifest the efficacy of the mysterious gods and answer my long-standing, sincere prayers for blessings and protection. The remaining prayers may be continued as desired, but should be brief and restrained.

I offer one more cup of wine, and the rite is complete. Perform each of the rites three times, then conclude.

Once again, I respectfully address the Nine August Sovereigns, the Seven Sagely Spirits, and all the Orthodox Gods. My abilities are meager, and I was raised in the secular world, unfamiliar with the wondrous arts of the mystic realm. I fear that when carrying them out, I may fail to observe proper rites, speak inappropriately and offend the spirits, or act against the ritual codes. I also fear that I may fail to carry out what I have undertaken with due care, and receive no help from the spirits, but instead incur faults and punishment.

I humbly ask all the bright spirits to look upon me with compassion, take pity on my shortcomings, and approve my intention to do good. Please do not punish me, and forgive my past errors. May all I seek go smoothly. If I have wishes or requests, I will state them as they arise. After receiving your kindness, I will once again make offerings with reverence according to the liturgy, as I have done tonight.

I respectfully pray that the great bright spirits and all the true officials join in bestowing their kindness, grant me inspiration, and guide me toward goodness, so that the spirits may be pleased. May the matters I have reported and the requests I have made be heard by the spirits, and may what I seek tonight be fulfilled as I wish. In this way, I will be grateful to the bright spirits for granting me their kindness anew. Now I pray that abundant grace may reach me. May the great spirits and all the true officials join in bestowing their kindness and guidance, attune me to goodness, and hear my requests so that they may be fulfilled as I wish. I will be grateful to the spirits for renewing my life. Now I ask that the remaining wine be granted to me to drink, so that the spirits’ Qi may descend and unite, and my good wishes may come to pass.

Take a cup of wine allotted to this person’s share in life and give it to him to drink.

Once again, I respectfully address the Great Nine August Sovereigns, the exalted bright spirits, the lords of Dao and De, and all benevolent gods. Earlier, a certain person, A, made a report concerning a certain matter. In accordance with moral duty and karmic conditions, I too presumed to invite you to descend and witness it. Some time has now passed. I would not dare delay your return. I humbly ask each of you to return to your appointed office, settle your divine seats, and go back to your dwelling places, while continuing to bestow your kindness so that blessings may endure. Please also instruct and admonish the local earth gods, the benevolent officials of the household, and the divine officials in the hall to protect A and me clearly and faithfully. May accumulated offenses be entirely erased and good fortune begin anew. May the matters we have reported be as stated in our prayer, and may our wishes surely be fulfilled, so that our sincerity is not in vain. If we make further requests in the future, we will again look to you to descend. I stand in reverence and awe, bowing my head twice.

When sending off the spirits, perform the farewell rites in order.

When sending off the gods, pay respects and bid farewell to each one in turn.

When paying respects to the gods, everyone may also bow together once more, then prostrate themselves and knock their heads to the ground, asking the gods to grant permission to board their carriage and depart, and earnestly requesting that they fulfill the people’s wishes. If there is anything more to say, each person may finish silently reciting it as they wish, then rise and tend to the incense burner again.

If a Zhaijiao purification ritual (a Daoist rite conducted at an altar to honor the gods, pray for blessings, and give thanks) is to follow immediately after the ceremony, there is no need to tend to the incense burner yet; proceed with the ritual and tend to the burner afterward. When the ritual is complete, sprinkle a little of the first cup of wine on the ground; there is no need to pour it all out. If the ritual is for healing, take the cup corresponding to the sick person’s star lodge and let them drink from it. Those who are free of illness and misfortune may all go out, share the wine with the group, and express their respect. Do not give the wine to outsiders, lest they be puzzled and cause offense; it may be shared among acquaintances who firmly believe in the practice and will not be suspicious.

If the Zhaijiao is to be held on another day after the ceremony, whether you are praying on your own behalf or seeking blessings for someone else, first visualize the gods, then knock your teeth together, burn incense, and open the incense burner to invite the gods. After entering the altar hall, rinse your mouth and recite the incantation according to the prescribed rules. Those who are new to the Dao and have not yet received instruction in attaining the Dao or the numinous texts should guide and encourage one another, lead one another forward, and accumulate De (Virtue/Power) through meritorious deeds. Before praying for the profound grace of the Dao on an auspicious day and at a propitious hour, first give thanks to the gods.

Human life receives the nine Qi (vital energies that form life), comes to completion in the Nine Heavens, and has nine fields of cultivation, with ranks divided into nine grades. Immortals, perfected beings, and sages each have their corresponding scriptures and methods. If one’s learning is incomplete, one cannot avoid mistakes. Therefore, whatever one undertakes, repentance must come first; only then will the gods’ protection arrive of its own accord, without being sought. The way to seek blessings proceeds from the manifest toward the subtle, beginning with Yangming and gradually advancing to Fubi. The way to dispel sins proceeds from the subtle toward the manifest, beginning with Fubi and gradually advancing to Yangming. The text of thanksgiving centers on declaring and expressing one’s intent; the wording at the beginning should be adjusted as circumstances require. In receiving ritual transmission and seeking blessings, follow the teachings and rules of the lineage one has received. Only the opening rite of repentance varies; the rites for welcoming and sending off the gods are the same. In an emergency, the rite of repentance may also be performed in abbreviated form.

Essential Method for Observing the Stars.

All who have received the Nine Sovereigns’ (the nine star deities of the Northern Dipper) rite for removing sins cultivate from the subtle to the manifest. They first assist and summon the Assistant Star Deities, and ultimately attain the state of Yangming. When performing a rite of repentance and thanks, follow the rank of the ritual office received and the prescribed sequence: first recite the words of repentance, then report the circumstances, pray for blessings, and act in accordance with the ordinances handed down from the source. Only the opening rite of thanks must be performed according to the proper method; the remaining steps, including welcoming and sending off the deities, must also be carried out without error. In an emergency, the rite of thanks may be performed in abbreviated form.

Essential Methods for Observing the Stars

After receiving and upholding the sacred names of the Nine Sovereigns, choose a propitious night to pray toward Heaven. Regularly focus your attention on the Northern Dipper, memorizing the positions and names of its nine stars, both inner and outer. Envision the deities descending and conversing with you. Then seek the Assistant Star Deities and ask them to reveal their forms. Gaze upward with full attention; in time, you will naturally see them.

When observing the stars, keep the practice secret and do not let others know. If someone asks, reply with something else; do not reveal what you have seen. Whether you have seen the deities or not, say nothing. Let only your mind and eyes understand one another. Before observing the stars, cleanse your body and regulate your breath. If your body is soiled, bathe; if your clothes are unclean, change them. Your clothing should be clean and fragrant, and you should keep both your inner and outer self pure. At the place where incense is burned, report in your heart to the Mysterious Spirits, the deities of profound mystery. Carefully study the scriptures and images, and commit their contents clearly to memory before going out to observe the stars. Do not hurry or speak loudly. Keep the company small, with no more than three people of like purpose. If your companions are unsuited to the practice, do not practice together. Each person should carry it out in a different place; do not ask one another about it.

Do not gaze up at the stars when you are tired, drunk, or full from a meal; after sexual activity; or while your body, mind, and breath remain unsettled. Rites of offering, repentance, worship, and prayer for blessings should likewise be performed separately, without asking one another about them. If your prayers go unanswered over a long period, the reason is that you have not observed the stars. Even if you cannot see them at first, sincere attunement will bring results. Gradually practice with greater diligence and never grow weary; in the end, you will surely see them clearly. Once you see the deities descend, the offering rite will be answered, and you will also be able to aid many people.

If you cannot devote yourself to study and gazing up at the stars, evil spirits will seize the opportunity to cause disturbance. They will bring ominous and strange signs, render the offering rite fruitless, and turn your wasted effort into grounds for blame. Those committed to the practice should clearly warn one another. Each of the nine stars governs its own region and can be consulted to determine good and ill fortune. Their signs can also guide judgments about travelers’ comings and goings, departures and arrivals, places of residence, and whether it is auspicious to seek or conduct various affairs. Whether they have left home to cultivate the Dao or live in the secular world, practitioners should examine these matters carefully to decide what to do, whether to proceed, and when to advance or withdraw. In this way, defeat can be turned into success: seeking a worthy person will bring you to a worthy person, and seeking a sage will bring you to a sage. Your undertakings will proceed smoothly and auspiciously, and great good fortune will endure.

Acting according to the nine principles allows one to judge what is fitting and what is not, and decide what to pursue or leave aside. It can turn failure into success: seek out worthy people and you will find them; seek out sages and you will meet them. Whatever you undertake will go smoothly and bring good fortune, which will endure for a long time.

When serving the Nine Sovereign Lords—the divine beings who are the nine emperors and rulers—whether by day or night, while walking, lying down, sitting, eating, socializing, or acting, always keep in mind the wish to meet them. Whether bending or raising your head, curving or stretching, do not let this thought leave your mind. Persevere for nine years, and the spirits will descend and teach you the secrets of long life.

The center of Heaven is called Beichen, the central region of the northern sky, and it contains five stars. The first and largest star is called Tianshu, the Mother Star. The second is called the Son of Heaven, the third the Crown Prince, the fourth the Second Son, and the fifth Beiji, born of Tianyi. Taiyi, the deity who dwells at Heaven’s center and governs the stars, resides in the Purple Palace, the celestial palace of the Heavenly Emperor. Eight stars lie east of the Purple Palace and seven lie west of it, arranged like a palisade as Taiyi’s attendants. At the center, the Ziwei Palace is where Taiyi resides permanently. The Five Offices, the Twenty-Eight Lunar Mansions, and the Five Phases—Metal, Wood, Water, Fire, and Earth—all belong to the five stars. The five stars correspond to the Five Phases, while the Northern Dipper is governed by Taiyi. Taiyi is the Pole of Heaven and holds the highest rank. The nine stars of the Northern Dipper guard Taiyi and observe good and ill fortune, virtue and wickedness. The relevant formula is as follows.

The empty expanse of the Northern Pole lies at the very center of Heaven. The Pole Star is south of this expanse, while the empty region lies north of the Pole Star; hence it is called Beichen, around which all the stars revolve.

The first star is called the Head of the Dipper. Its name is Tianshu, and it is also called the Upright Star. Its courtesy name is Tanlang, “Greedy Wolf,” and its office is equivalent to that of the Deputy Director of the Censorate. It represents Heaven and the Sun, governs Yang virtue, and symbolizes the Son of Heaven. The mansions Bi, Shi, Kui, and Lou correspond to Xu Province; this star governs the five Zi and belongs to the Year Star.

The second star is Dixuan, also called the Law Star. Its courtesy name is Jumen, “Great Gate,” and its office is equivalent to that of the Grand Marshal. It represents Earth and the Moon, governs Yin punishment, and symbolizes the female ruler. The mansions Wei, Mao, Bi, and Zi correspond to Liang Province, later assigned to Yi Province; this star governs the five Hai and belongs to the Great Sovereign Star.

The third star is Renji, also called the Star of Destiny. Its courtesy name is Lucun, “Preserving the Store,” and its office is equivalent to that of the Junior Treasurer. It represents the human way and governs misfortune. The mansions Shen, Jing, Gui, and Liu correspond to Ji Province; this star governs the five Xu and belongs to the Blazing Deluder Star.

The fourth star is named Tianquan, also called the “Punishment Star.” Its style name is Wenqu. It oversees offices such as the Minister over the Masses and the Court of Imperial Sacrifices, governs the four seasons, and advocates punishing those who act contrary to the Dao. The Zhang, Yi, and Zhen lunar lodges among the seven stars of the Northern Dipper correspond to Jingzhou. This star governs the five Mao days and is paired with Chenxing (Mercury).

The fifth star is named Yuheng, also called the “Killing Star.” Its style name is Lianzhen. It oversees offices such as the Grand Herald and advocates executing the guilty. The Jiao, Kang, Di, and Fang lunar lodges correspond to Yanzhou. This star governs the five Chen days and is paired with Zhenxing (Saturn).

The sixth star is named Kaiyang, also called the “Peril Star.” Its style name is Wuqu. It oversees offices such as the Commandant of Justice and is connected with the harvest. The Xin, Wei, and Ji lunar lodges correspond to Yangzhou. This star governs the five colors and is paired with Suixing (Jupiter).

The seventh star is named Yaoguang, also called the “Military Division Star.” Its style name is Pojun. It oversees offices such as the Commandant of the Guard and is in charge of military affairs. The Dou, Niu, Nu, Xu, and Wei lunar lodges correspond to Yuzhou. This star governs the five Wu days and is paired with the White Star.

The eighth star is called the Outer Assistant. It lies beneath the sixth star of the Northern Dipper, about one inch away.

The ninth star is called the Inner Assistant. It is a star above the third star of the Northern Dipper that is usually invisible. Those who can see it will be able to cultivate themselves into sages and spirits over the long term.

When observing these eight stars, carefully discern whether they correspond to the local area. If a place associated with them suffers an omen or calamity, one should take steps to avoid it. When the danger is less severe, one may pray for blessings through apotropaic rites (Daoist rituals for dispelling calamities), the cultivation of merit, and a ritual offering (a rite performed at an altar to seek blessings). This should be done carefully and in secret, without drawing attention; then misfortune will dissipate and good fortune will gather.

Merit means the performance of good deeds. Though good deeds are many, they can be summed up in nine main precepts: first, do not kill; second, do not engage in illicit sexual conduct; third, do not speak falsehoods; fourth, do not steal; fifth, do not commit evil; sixth, do not give way to anger or resentment; seventh, do not be jealous; eighth, do not be arrogant; ninth, do not become attached or rigid. These are called the “Nine Virtues,” and those who cultivate the Dao should possess them.

Another account states the first precept more specifically as “release living creatures and do not kill.” The remaining eight are, in order: do not engage in illicit sexual conduct, do not speak falsely, do not steal, do not commit evil, do not give way to anger or resentment, do not be jealous, do not be arrogant, and do not become attached or rigid. Together these are called the Nine Virtues, the conduct of those who have attained the Dao.

First are releasing and saving lives; second are praising chastity and urging people to remain pure; third are being loyal and keeping one’s word; fourth are giving generously and casting off greed; fifth are restraining the use of alcohol and holding to the right path; sixth are resolving conflicts and urging an end to fighting; seventh are forbidding illicit sex and curbing jealousy; eighth are showing respect and love to the young and old, and to those above and below one in rank; and ninth are sympathizing with grief and dispelling calamities. These are the nine kinds of merit, practiced with fairness and selflessness. Merit is expressed in outward conduct, while De is established within the heart. When inner cultivation is firmly in place and outward conduct is also cultivated, the spirits will secretly descend to protect and bless you.

Those with insight should practice diligently and remain silent, verifying the teachings through personal experience. Share what you have learned only with like-minded people; do not disclose it to those who are not suited to receive it. Observe unusual signs and ordinary events alike, examine them carefully, and keep them in mind. In this way, you can determine whether the method proves reliable from beginning to end. Those who have not accumulated merit through their actions will see unclearly. Evil spirits may also confuse their vision, making them perceive scenes that seem real but are not: they may call an inauspicious sign auspicious, or mistake an auspicious sign for an inauspicious one, producing results that contradict the scripture. When this happens, reflect on your faults, repent inwardly, and then observe again.

The first is the Inner Consort of Transformation, Concealment, and Escape, who serves the Lord in the Supreme Palace—the palace where the immortals of Highest Clarity dwell. She is surnamed Yanming, her taboo name is Taiyi Fatan, and her courtesy name is Xingzhengfu; these are her true names. She wears a yellow brocade cape and a vermilion-and-blue flying skirt, and her hair is arranged in a drooping cloud coiffure. The eight coiffures mentioned below are all of this same style.

The second is the Inner Consort Who Protects the Fetus and Transforms Form, who serves the Lord in the Central Origin Palace, the divine palace of the Central Origin. She is surnamed Kaiguan, her taboo name is Taiyi Sanlaipen, and her courtesy name is Luozhuying; these are her true names. She wears a blue brocade cape and a green flying skirt patterned with feathers.

The third is the Holy Mother of the Upper Origin, who serves the Lord in the Palace of True Origin and governs the Six Escapes and Seven Concealments. She is surnamed Mingmeng, her taboo name is Taiyi Lingyi, and her courtesy name is Chongshuangzhao; these are her true names. She wears a blue brocade cape and an ornate skirt embroidered with feathers.

The fourth is the Inner Consort of Hiding Her Traces and Concealing Her Light, who serves the Lord in the Palace of Hidden Obscurity. She is surnamed Kaiyao, her taboo name is Taiyi Qilie, and her courtesy name is Hengdanpan; these are her true names. She wears a purple brocade cape and a yellow skirt adorned with feathers.

The fifth is the Great Woman of the Dipper’s Center, who serves the Lord in the Palace of the Guiding Spirit and governs transformations of the body and changes in appearances. She is surnamed Xuanlu, her taboo name is Taiyi Yushu, and her courtesy name is Chouqiulan; these are her true names. She wears a vermilion brocade cape and a purple-and-blue flying skirt.

The sovereign in the Palace of the Six Cycles concealed her original traces and dispersed her emanation, becoming the Central Maiden among the stars—a goddess who dwells within the Dipper and holds a central rank. Her surname was Feilian; her taboo name was Taiyi Qijing, and her courtesy name was Baodingling. Her true name is recorded elsewhere. She wore a vermilion brocade mantle and a blue embroidered flying skirt.

The sovereign in the Palace where the Seven Passes Converge divided into myriad forms. She concealed her original traces and dispersed her emanation, becoming the Central Maiden among the stars. Her surname was Feilian; her taboo name was Taiyi Qijing, and her courtesy name was Baodingling. Her true name is recorded elsewhere. She wore a vermilion brocade mantle and a blue embroidered flying skirt.

The sovereign in the Palace where the Seven Passes Converge divided into myriad forms and appeared as the Young Maiden in the Dipper. Her surname was Wengzhong; her taboo name was Taiyi Yumo, and her courtesy name was Tianfanshu. Her true name is recorded elsewhere. She wore a cinnabar brocade mantle and a blue-green, flowered feather skirt.

The sovereign in the Palace of the Eight Imperial Seats brought forth the sun and moon, water and fire, and appeared as the High Emperor’s Left Lady in the Dipper. Her surname was Changming; her taboo name was Taiyi Shiqizhu, and her courtesy name was Luomaohua. Her true name is recorded elsewhere. She wore a purple brocade mantle and an embroidered feathered flying skirt of cinnabar red.

The sovereign among the Nine Exalted Officials brought forth metal and stone, mountains and rivers, and appeared as the High Emperor’s Right Lady in the Dipper. Her surname was Konghuang; her taboo name was Taiyi Aixiu, and her courtesy name was Yunyu Xuan. Her true name is recorded elsewhere. She wore a green brocade mantle and a skirt adorned with emerald feathers.

These are the Nine Stars of the nine sovereigns, and the nine names of the Hidden Consorts—the secret goddesses—who dwell in the Central Palace within the Dipper, where the Northern Dipper is located. In prayer, speak only their titles and names. Do not mention their clothing, silk shawls, or coiffures.

If you can learn the names of the sovereigns’ Nine Yin, you can ascend to Heaven and become a perfected one of the Highest Clarity. While in this world, you will be spared personal calamities for the rest of your life. The spirits of Great Yin will guard and accompany you; the essences of the myriad numinous beings will come to pay their respects. You will also be able to create multiple forms of yourself and unite with Heaven and Earth. These Nine Consorts of Great Yin are divine officials under the sovereigns, charged with affairs of the underworld.

Even if practitioners perform rites to dissolve knots, present talismans to enter the registers, settle the hun and po souls, transform and generate Qi within the body, and nurture Jing and Qi in pursuit of long life, they will ultimately fail to become immortals if they do not know the names of the sovereigns’ consorts or understand how to use the Nine Yin method to bring themselves into accord with them.

The place one inch inward from between the eyebrows is called the Hall of Light. It is one inch square, and the sovereigns’ Nine Consorts of Great Yin dwell there. On each odd-numbered day of the lunar calendar, at a suitable hour for absorbing generative Qi, practitioners fast, burn incense, and enter a quiet chamber. They may sit or lie as they wish, then close their eyes and sit quietly for a time. First, visualize the sovereign seated in the Purple Chamber of Taiji, a divine chamber symbolizing Heaven. Next, visualize the Five Spirits of Taiyi within the Six Directions—Heaven, Earth, and the four quarters—the Nine Stars of the Northern Dipper in the heart, and the Nine Consorts of Great Yin in the Hall of Light. Also visualize the youth Gan Jingjing of the Great Subtlety standing before the sovereign, holding five talismans in his left hand and five registers of names in his right.

Then visualize yourself standing behind the youth. The Nine Consorts of Great Yin rise from the Hall of Light into the Purple Chamber of Taiji and line up across behind you. The Five Spirits of Taiyi also rise from the Six Directions into the Purple Chamber of Taiji and line up across behind the nine consorts. Once this is complete, the sovereign and all the spirits suddenly merge into one and transform into a person shaped like a newborn infant, named Wuchang Tongzi and styled Bianhua. He holds the Nine Stars in his left hand, bears the sun on his head, and holds the moon in his mouth. The youth shines the light of the sun, moon, and Nine Stars upon the practitioner, bathing the whole body in it until it is transparent within and without. The practitioner will feel the whole body glowing red like fire, with no distinction between inside and outside, luminous throughout.

This is the vision of the sovereign, Taiyi, and the Nine Yin uniting as one and transforming into myriad forms. After visualizing this for a short while, click the teeth together twenty-four times, swallow the saliva nine times, then softly recite the prayer:

Divine light streams from the grotto-heavens, the abodes of immortals, and circles back to illuminate the celestial realm of Purple Clarity. The Nine Mornings of Dark Yin vanish into the deep netherworld. The Lady of the Dipper and three women transform their forms; the divine consort comes into being from within, and all things take shape.

Their transformations shine like lightning and move with the speed of thunder. Clouds and mists surge, and bells ring out in flowing tones. They can pass through nine changes and ten transformations, refine the elixir of life into Qi, and cause blue Qi to rise.

The nine female immortals of Great Unity transform together, merging in stillness and concentration. Their movements are unpredictable: they leap away, vanish into emptiness, and link themselves to the hidden world. They wear brocade mantles, splendid sleeves, and flying skirts of purple feathers; a hidden talisman hangs at the left, and a tiger-marked emblem at the right.

They hold firelight in their mouths, wear the Northern Dipper on their heads, and carry the banner of severance in their hands. They command the winds of the eight directions and draw in the surrounding auspicious clouds. Roaming freely within the celestial framework, they set the Seven Primordial Powers—celestial forces associated with the stars of the Northern Dipper—into motion. They can veil mountains and rivers, turn back the Five Celestial Bodies—the courses of five kinds of heavenly bodies—and obstruct the sun’s light, making the constellations lose their order.

They can divide their forms and manifest as hundreds or thousands of bodies: entering fire, they become fire; entering a forest, they become trees; dwelling in water, they become water; entering a mountain, they become a mountain.

Whatever they seek suddenly appears, and whoever they summon is already before them. At a single thought, it is accomplished in an instant. A thousand kinds of things all change in accordance with their will.

The Lord Emperor appears in bodily form. The Most High Jade Dawn, Primordial Hero, and Radiance unite in harmony. The Four Patterned White Primordials—names of Daoist perfected beings—enable one to live on with Heaven and Earth, preserving and nurturing oneself.

Whatever is spoken aloud causes all things to change and move according to one’s wishes. Jade youths attend nearby; Jade Radiance holds a cloth; the divine consort presents incense; and the four perfected beings ride together in one carriage. Every affair and all things can come to pass as I say.