《上清琼宫灵飞六甲左右上符》

The Lingfei Liujia (Numinous Flight of the Six Jia) Jade Maidens of the Jade Palace of Shangqing (Highest Clarity) number sixty in all. Each has her own name and is furnished with left and right superior talismans. The Supreme Sovereign Taiji (Supreme Ultimate) Perfected One of the Nine Departments of Taiji received this method from the Jade Dawn Great Dao Lord. The Left and Right Lingfei Liujia Talismans are also called the “True Formula of Jade Essence,” the “Way within the Luminosity,” and the “Upper Jing (scripture) of Hidden Wandering of White Feathers and Black Pinions”; they are likewise known as the Divine Way of the Lingfei Liujia.

The spirits of the Six Jia at times ride six dragons, feasting and roaming among auspicious clouds, gazing down to survey the Six Harmonies (heaven, earth, and the four directions), then returning to the bedchamber of the one who wears the talisman. On designated festival days they ride white luan carriages drawn by black-pinioned phoenixes, feasting and roaming amid the inverted radiances of Constant Yang as they gaze upon the divine peaks of the eight directions.

Those who wear this talisman, it is said, can harmonize the hun and po souls, allowing spiritual nature to communicate with the physical body, bringing the three Qi (vital energies) into harmonious union so that the five viscera glow with vitality. While remaining seated they can travel far and summon and command ten thousand spirits. Even treading upon blade-edged perils they can call forth blessings and protection. When traveling through mountains and fording waters, along coasts and across rivers, they are not constrained by fords or bridges, nor do they fear precipitous heights. They can also transform and conceal themselves, summon wind and thunder, raise clouds and bring rain; sitting in stillness they obtain the traveling kitchen (food and drink provided for the traveler). They enter battle formations unharmed and pass through water without wetting their clothes. Mountain gods come to protect them, and jade maidens come to welcome them.

It is said that after wearing the talisman for six years, the Six Jia will manifest their forms, converse with the practitioner, and transmit the true scriptures, granting longevity coeval with heaven and earth. In cultivation one must dwell alone, not mixing with others; one must abstain from lust and deluded thoughts, still the mind and contemplate one’s own body, and only then may one see and obtain the Six Jia.

The Four Perfected Ones of Taiji (Supreme Ultimate) said: The six kinds of primordial Qi (vital energy) circulate according to their proper patterns throughout the heavenly realms of the ten directions, while the Six Jia (the sixty-day cycle headed by Jiazi, Jiaxu, and the rest) travel through the netherworld in each ten-day period. One who possesses this Fulu (talisman) can conceal oneself, transform, and come and go without obstruction; one who hears its name can ascend into the heavenly realms and be ranked among the perfected immortals of heaven; one who cultivates the methods of the Dao (the Way) it transmits can fly up into the void and travel upon light; one who wears its talismanic inscriptions will have jade maidens hold the towel and attend in service.

After six years of practice, the Fangzhu Azure Palace engraves the merits upon jade slips, registers the name, and records it in the immortal registers; the myriad Shen (spirits) stand guard, and the Perfected Ones construct a dwelling for you. After fourteen years of practice, the Three Primordial Lords of Supreme Simplicity (Taisu Sanyuanjun, exalted deities of Daoism) will come to receive you holding the three-dawn feathered banners and will drape you in a cape of purple rosy clouds. Thereafter you roam the immortal realms of the eight directions in the evening and, at dawn, ascend to heaven in a tiger-shaped chariot; phoenix birds play music, the mysterious chimes sound immortal melodies, the myriad spirits escort the chariot as you ride the wind and clouds, Taiyi (an exalted deity of Daoism) holds the reins for you, and at last you fly up to become an immortal in broad daylight.

The Lingfei left and right jade maidens of the Six Jia are the collective name for sixty jade maidens. On the morning of every Jia day, face the direction that corresponds to yourself, close the eyes, and visualize: imagine that all the Six Jia jade maidens belonging to that ten-day period come before you and stand in array according to the appearances and garments described earlier. After visualizing for a time, knock the teeth six times and swallow saliva sixty times. When this is done, softly recite the incantation:

Left flying and right numinous, the magnificent jing-qi of the eight directions’ scenes rise to fill the linlang jade chambers, while below they radiate the luster of cinnabar jade. This causes the movements of heaven and earth to accord with the eight periods (the temporal order of the eight directions or eight solar terms), governing all things. The spiritual communications of the gods accumulate day by day and month by month, and the six qi (the natural energies of yin, yang, wind, rain, darkness, and light) are refined to purity. Immortal officials in the clouds and jade-flower fairies travel through emptiness, following the vital impulse, wearing brocade capes and flying skirts, their rosy light illuminating the Purple Palace. With tiger writings bound at the waist (talismans depicting tiger forms or related to tigers), they wear feather ornaments, hold divine talismans and flowing-gold fire bells, waving aside demonic evils, protecting me so that I may obtain peace and auspicious fortune, subduing the host of demons and causing all wickedness to cease.

I wander together with the host of immortals in the Purple Palace illuminated by rosy light, wearing tiger writings at the waist, adorned with feather ornaments, holding divine talismans and flowing-gold fire bells, waving aside demonic evils, protecting myself to obtain peace and auspicious fortune, subduing the host of demons and causing all evils to cease. Together we roam with the sun, moon, and stars (the Three Luminaries), reversing old age to return to infancy. Seated I can cause a person to perish; standing I can cause a person to live. The Six Ding (the six yin deities of Daoism) attend upon me, fierce beasts guard me, and heavenly troops follow me. In the space of a breath, rivers surge forth and mountains pour down in torrents. In a moment I can prepare food and obtain golden nectar and jade florets (precious immortal wines and spiritual substances). I capture tigers and leopards, rebuke the netherworld, command ghosts and spirits, and vanquish a thousand kinds of goblins. Whatever the heart wishes can be realized, and all affairs can succeed. I can disperse my physical form and transform my body at will, ranking above the Zhenren, coeval with heaven and earth. My hearing is acute and vision clear, discerning the Yellow Court (the inner site of Daoist cultivation within the human body). The jade maidens of the Six Jia (goddesses corresponding to the Six Jia gods) heed my commands.

After reciting the incantation, close the eyes. When beginning visualization (cunsi, concentrating the mind in focused contemplation), sit evenly with both hands placed on the knees and do not allow others to see; if seen by others, the true light cannot concentrate and thoughts will scatter. Mental intent must remain constantly focused, without thinking of anything else; one must be extremely cautious.

When preparing to ingest the Fulu (talismans and registers), first call the name of the jade maiden on duty, then recite the following incantation in a low voice:

Heaven is of mysterious hue, earth of yellow; within the Great Void exist the six qi. Morning and evening I ingest the numinous qi, holding the writings of the divine golden tiger. May I become a Zhenren, and may my Shen also become manifest; may my form and traces disperse, sealing mountains, summoning spirits, and commanding the myriad gods. Seated I can cause a person to perish, standing I can cause a person to live; I wander aloft in Shangqing (the upper pure realm of Daoism), paying homage to the Jade Dawn of the north (a revered Daoist deity).

After the incantation is finished, swallow the Fulu. The talisman texts and their essential instructions are as follows:

All the talismans in this volume are written with cinnabar.

On the Jiazi day, the Tai Xuan Jade Maiden (Taixuan Yunu), a Daoist deity, is named Lingzhu with the courtesy name Chengyi. On the Yichou day the Tai Xuan Jade Maiden is named Jianxiu with the courtesy name Qingmeng. On the Bingyin day she is named Dinghua with the courtesy name Yuling. On the Dingmao day she is named Xutai with the courtesy name Fuyou. On the Wuchen day she is named Aichun with the courtesy name Zhongli. On the Jisi day she is named Sichun with the courtesy name Ninghua. On the Gengwu day she is named Huirong with the courtesy name Liunan. On the Xinwei day she is named Chenghua with the courtesy name Baozhu. On the Renshen day she is named Shuanghuang with the courtesy name Fengwen. On the Guiyou day she is named Longying with the courtesy name Huansheng. The above belong to the Lingfei Jade Maiden division on the left side of the Jiazi Tai Xuan Palace. These jade maidens wear black brocade coverlets and flying-flower skirts made of azure gauze, holding jade-crafted spirit tiger tallies in their hands. Remaining matters are to be handled according to the appropriate circumstances.

On the Jiaxu day, the Huangsu Jade Maiden (Huangsu Yunu) is named Shenguang with the courtesy name Feikang. On the Yihai day the Huangsu Jade Maiden is named Zichun with the courtesy name Feizhi. On the Bingzi day she is named Jifeng with the courtesy name Canying. On the Dingchou day she is named Fenghuan with the courtesy name Yu’e. On the Wuyin day she is named Shuhua with the courtesy name Shangrong. On the Jimao day she is named Yingxuan with the courtesy name Yuzhu. On the Gengchen day she is named Zhengling with the courtesy name Chunxiang. On the Xinsi day she is named Weiteng with the courtesy name Diaoluo. On the Renwu day she is named Wanyu with the courtesy name Qiancheng. On the Guiwei day she is named Liangying with the courtesy name Echang. The above belong to the Lingfei Jade Maiden division on the left side of the Jiaxu Huangsu Palace. These jade maidens wear green garments and crimson skirts, fastened with three-colored (green, red, and yellow) rosy-cloud sashes (colorful ribbons), and vermilion shoes, holding green jade divine talismans. Remaining matters are to be handled according to the appropriate circumstances.

On the Jiashen day, the Taisu Jade Maiden (Taisu Yunu) is named Zhenyuan with the courtesy name Qiongshi. On the Yiyou day the Taisu Jade Maiden is named Xiaolan with the courtesy name Yuying.

On the Bingxu day the Taisu Jade Maiden (the goddess of the Taisu Palace) is named E Xuan, courtesy name He Ming. On the Dinghai day the Taisu Jade Maiden is named Xing Fang, courtesy name Lu Hua. On the Wuzi day the Taisu Jade Maiden is named Xiang Feng, courtesy name Ding Hun. On the Jichou day the Taisu Jade Maiden is named Yan Tong, courtesy name Yan Shu. On the Gengyin day the Taisu Jade Maiden is named Qi Lun, courtesy name Ling Fei. On the Xinmao day the Taisu Jade Maiden is named Zhao Tai, courtesy name Pian Fu. On the Renchen day the Taisu Jade Maiden is named Wei Jin, courtesy name Dan Qi. On the Guisi day the Taisu Jade Maiden is named An Tian. The original text subsequently lists Yan Tong and Yan Shu once more, together with Qi Lun and Ling Fei, Zhao Tai and Pian Fu, Wei Jin and Dan Qi and similar names; this material repeats what has already been given. At the close it records again that the Taisu Jade Maiden of the Guisi day is named An Tian, courtesy name Sha Feng.

The foregoing is the register of the Lingfei Jade Maidens on the left side of the Taisu Palace of the Jiashen cycle.

These Jade Maidens wear green upper garments and deep crimson skirts, bound with green-and-crimson xia shou (cloud-patterned sashes), and they wear azure shoes while holding green jade divine talismans in their hands. Remaining details may be treated according to circumstances.

On the Jiawu day the Jianggong Jade Maiden (the goddess of the Jianggong Palace) is named Dan Chun, courtesy name Yun Ling. On the Yiwei day the Jianggong Jade Maiden is named San Yang, courtesy name Ling Hua. On the Bingshen day the Jianggong Jade Maiden is named Sui Jing, courtesy name Xuan Zhu. On the Dingyou day the Jianggong Jade Maiden is named Bao Yun, courtesy name Lü Xian. On the Wuxu day the Jianggong Jade Maiden is named Fang Bin, courtesy name Shi Xiang. On the Jihai day the Jianggong Jade Maiden is named Qing Ying, courtesy name Nan Ling. On the Gengzi day the Jianggong Jade Maiden is named Ling Qun, courtesy name Qu Deng. On the Xinchou day the Jianggong Jade Maiden is named Su Mei, courtesy name Qi Qing. On the Renyin day the Jianggong Jade Maiden is named Fen Hua, courtesy name Wei Zhi. On the Guimao day the Jianggong Jade Maiden is named Yao Ying, courtesy name Xi An.

The foregoing is the register of the Lingfei Jade Maidens on the right side of the Jianggong Palace of the Jiawu cycle.

These Jade Maidens wear pale crimson upper garments and azure skirts, bound with green-and-crimson xia shou, holding green jade divine talismans and wearing vermilion shoes. At this point the original text repeats the names of the two Jade Maidens of the Renyin and Guimao days and notes that remaining details may be treated according to circumstances.

The Jingqi Jade Maiden worshipped on the Jiachen day is named Longyuan, styled Lingsu; the one worshipped on the Yisi day is named Huanting, styled Yitai; the one worshipped on the Bingwu day is named Yingzhi, styled Yusheng; the one worshipped on the Dingwei day is named Zhaofeng, styled Chang'e; the one worshipped on the Wushen day is named Yehua, styled Yunying; the one worshipped on the Jiyou day is named Miming, styled Shengfei; the one worshipped on the Gengxu day is named Zixu, styled Ronghuan; the one worshipped on the Xinhai day is named Fenghua, styled Lü'an; the one worshipped on the Renzi day is named Yifang, styled Shangqi; the one worshipped on the Guichou day is named Baohua, styled Yizhao.

The above are the various Jade Maidens of the right-side Lingfei Jade Maiden Department worshipped on Jiachen days. These Jade Maidens wear yellow upper garments and light cyan skirts, fastened with cyan-red rosy cloud sashes, and vermilion shoes; they hold green jade divine talismans, with the remaining attire arranged in an appropriate manner.

The Qingyao Jade Maiden worshipped on the Jiayin day is named Qixian, styled Huijing; the one worshipped on the Yimao day is named Qingxiang, styled Esheng; the one worshipped on the Bingchen day is named Youchang, styled Chenhui; the one worshipped on the Dingsi day is named Fuhua, styled Guangfu; the one worshipped on the Wuwu day is named Lüyun, styled Anchang; the one worshipped on the Jiwei day is named Jinsheng, styled Qutai; the one worshipped on the Gengshen day is named Biaoyou, styled Yunfei; the one worshipped on the Xinyou day is named Qinxian, styled Gaoying; the one worshipped on the Renxu day is named Shenzhu, styled Guanzhong; the one worshipped on the Guihai day is named Yunhuai, styled Baosheng.

Here “Jiachen,” “Yisi,” and similar designations are day names formed from combinations of the heavenly stems and earthly branches; the scripture lists the corresponding names of the Jade Maidens according to these day names. Paying homage to the Jade Maidens belongs to the practices of salutation and visualization in Daoist rituals.

The items listed on the right belong to the Qingyao Official Lingfei Jade Maiden Department of the Jia-yin day (the divine official subordinates of the Lingfei Jade Maidens).

The Jade Maidens drape a purple brocade cape and wear a cinnabar-cyan flying-flower skirt below, holding the Jade Essence Golden Tiger Talisman in their hands. Other items of attire may be selected as needed.

Taiji (Supreme Ultimate) Jade Essence True Formula Upper Talisman

The talisman on the right is ingested starting from the Jiazi day for two consecutive days. Men ingest it once at dawn; on the days of the Eight Seasonal Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice) they ingest it once more at noon.

Taiji Jade Essence True Formula Upper Talisman

The talisman on the right is ingested starting from the Yichou day for two consecutive days. Women ingest it once at dawn; on the days of the Eight Seasonal Nodes they ingest it once more at midnight.

The scripture subsequently repeats the ingestion method for this Yichou-day talisman: starting from the Yichou day for two consecutive days, women ingest it at dawn and ingest it once more at midnight on the days of the Eight Seasonal Nodes.

The two talismans above constitute the foundation of the Lingfei Liujia talisman method. Before preparing to ingest the talismans, one should first observe a six-day fast and then ingest them. Only after ingesting them for sixty days may one ingest the Sixty Jade Maiden Talismans. These two talismans are said to be capable of summoning deities and communicating with various spirits; if ingested over a long period without interruption, one can fly up and become an immortal, attaining longevity without old age. After ingesting the Sixty Jade Maiden Talismans, one must still concurrently cultivate these two talismans. Male and female official subordinates should employ them according to their respective designations.

In cultivation it is taboo to come into contact with filthy objects, and one must not pass by households where funeral rites are being conducted; one must not sleep in the same bed with others, and clothing must not be lent to others to wear. In diet it is forbidden to consume the five pungents (typically referring to onions, garlic, chives, scallions, asafetida and other pungent vegetables) and the meat of the six domestic animals; one must also avoid approaching women and especially strictly prohibit intimacy with women. The scripture states that violating these taboos will damage the spirit-soul, generate evil Qi (vital energy), cause loss of original nature, bring calamity upon the Three Qi, and result in becoming a low-grade ghost after death. Ordinarily incense should be burned at the front of the Qinlin. (The referent of “Qinlin” is unclear; the original text offers no explanation.)

The Jiazi Jade Maiden Department of the Taixuan Palace all wear an upper mysterious-colored brocade cape and a lower cyan gauze flying-flower skirt. The Jiaxu Jade Maiden Department of the Huangsu Palace all wear a yellow brocade cape and a purple gauze flying-feather skirt. The Jiashen Jade Maiden Department of the Taisu Palace all wear a white brocade cape and a red gauze flying-flower skirt.

The left and right Lingfei Jade Maidens have identical attire: both hold the Jade Essence Golden Tiger Talisman in their hands, their hair arranged in a loose cloud-shaped triangular bun, with the remaining hair hanging down to the waist.

The Jiang Palace Jiawu Jade... The left and right Lingfei Jade Maidens have identical attire: both hold the Jade Essence Golden Tiger Talisman in their hands, their hair arranged in a loose cloud-shaped triangular bun, with the remaining hair hanging down to the waist.

The Jiawu Jade Maidens of the Crimson Palace (Jianggong, an inner landscape palace in Daoism), one group in all, wear identical cinnabar brocade capes and azure gauze flying skirts. The Jiachen Jade Maidens of the Baijing Palace, one group in all, wear identical purple brocade capes and turquoise gauze flying skirts. The Jiayin Jade Maidens of the Qingyao Palace, one group in all, wear identical purple brocade capes and vermilion-blue flying-feather skirts.

The clothing of the left and right Lingfei Jade Maidens above consists in each case of holding a Jade Essence Golden Tiger Talisman, with the hair done up in a loose, cloud-like triangular chignon and the rest of the hair hanging to the waist.

This set of talismans numbers sixty-two in total and was received by the four Perfected Ones of the Taiji (Supreme Ultimate) Upper Palace from the Most High Lord of the Dao. Recipients of this set of talismans must strictly keep the precepts, purify their thoughts, wash away filthy notions such as the “Five Burdens,” and put an end to the turbid Qi (vital energy) of the mundane world as well as transgressive lust. They should keep the gaze upright, visualize the Six Jing (essences), and concentrate on contemplating the Jade Perfected, as though incense smoke fills the room. One should reside alone in a quiet chamber, accumulate De (Virtue/Power) by doing good and building merit, so that hun and po are at peace and body and mind are guarded. One should also seem to behold the Five Shen (spirits) circulating through the Three Palaces, cease all contention for superiority with ordinary folk, and remain pure, still, and silent, thereby moving and communicating with the divine. Practiced in this way, the spirits of the Six Jia will descend into the practitioner within a year.

If you can concentrate fully on cultivating this Dao (the Way), you will certainly attain the Dao and become an immortal. Those who believe and practice it are numinous persons; those who do not believe will sink into the Nine Springs.

The Shangqing Way of the Six Jia Lingying must be transmitted only to those of sincere devotion and pure character; only then may it be imparted. Once this method is obtained, one can achieve resonance with the spirits and summon their descent.

Xu Weiyuan, the Perfected One of Jiuyi, once followed Song Dexuan and learned this method from him. Song Dexuan lived in the time of King Xuan of Zhou. After practicing the Lingfei Six Jia talismans he attained the Dao, becoming able to travel three thousand li in a single day and to transform himself repeatedly into the forms of birds and beasts. He obtained the wondrous Dao of the Perfected Ones and now resides on Mount Song. Xu Weiyuan followed him for a long time, later received this method, succeeded in his cultivation, and now dwells on Mount Jiuyi.

Women such as Guo Shaoyao, Zhao Ai’er, and Wang Lulian also received this method, and several dozen others likewise attained the Dao. Some roam freely about Xuanzhou, while others reside at the Donghua Fangzhu Terrace, where they remain to this day.

Lady Wei of the Southern Peak said: Guo Shaoyao was the daughter of Guo Qian of Yangping, who served as General Who Crosses the Liao in the Han dynasty. From childhood she loved the arts of the Dao and her heart was devout, so a Perfected One transmitted the arts of the Six Jia to her. Zhao Ai’er was the wife of Liu Yu, Inspector of Youzhou, and the elder sister of Zhao Gai the Attendant Officer. She delighted in the arts of the Dao; after undergoing shijie (the Daoist method of leaving the physical form to become an immortal) she again obtained this talisman. Wang Lulian was the daughter of Wang Bozhou of Fanling, who served as Commandant of the City Gates in the time of Emperor Wen of Wei; she too had studied the Dao. One day she suddenly departed the human world. Later her husband Li Ziqi entered Mount Luhun, and a Perfected One transmitted this method to him as well. Li Ziqi was a man of Wei who had served as Sima and once held the post of Tutor to the Prince of Qinghe. He often said that his wife had suddenly gone mad and run away, vanishing without a trace in the course of a single day.

Those who practice the Shangqing method of the Six Jia of Numinous Flight and Hidden Escape (Liujia Lingfei Yindun), by ingesting this true talisman, may travel freely through the eight directions. Those who cultivate this method and transmit this true scripture should pass it only to suitable persons.

According to the Luminous Code of the Four Extremes (Siji Mingke), those who transmit the inner scriptures of Shangqing must all list their names in a covenant oath, respectfully carry it out, and recite and memorize the scripture in their hearts. The scripture may be transmitted to six people only after seven hundred years have passed; once the prescribed period has elapsed and the allotted number of recipients has been reached, it must not be transmitted further, lest it be leaked.

Those who receive the method must all observe a seven-day fast and purification before their master, prepare the ritual pledges (faxin) in full, and perform the covenant oath ceremony. The required ritual pledges include: sixty chi of white silk, six pairs of gold rings, six liang of green silk thread, and twenty-two chi each of silk of the five colors. These serve in place of the ritual of cutting the hair, ascending the altar, and smearing the mouth with blood to seal the pact, signifying the oath to uphold the numinous talisman and never to disclose names or the scriptural method. If one violates the covenant and betrays the oath, one's ancestors of seven generations, parents, and oneself will all suffer the punishment of the wind-blade; one must also go to the River of Accumulated Night, carry stones from Mount Meng, and fill in the Mengjin crossing.

The master who transmits the scripture should distribute the received ritual pledges to the poor and destitute, the helpless, the sick, the elderly, or the frail, and must not keep them for personal use. If one violates the disciplinary code, the Three Officials (Sanguan—the Officials of Heaven, Earth, and Water in Daoism) will record and oversee it, and after death one will fall among the lower ghosts. One must revere and carefully observe this.

Note: The original text has several places where the wording appears to be corrupt or missing, especially in the section on the fasting ritual; the above has been arranged and translated according to the extant meaning.