《上清琼宫灵飞六甲箓》

The Shangqing Qiongong Lingfei Liujia Lu records that this set of Lingfei Liujia Fulu (talismans and registers) is overseen by sixty jade maidens of the Shangqing Qiong Palace. The taboo names on the talismans, together with the left and right talismanic writings, are transmitted along with them. The Four Perfected Ones of Taiji (Supreme Ultimate) of the Highest Sovereign of the Nine Capitals of Great Perfection said that they obtained this method from the Most High Jade Dawn High Sage Dao Lord. The left and right Lingfei Liujia talismans are also called the “True Instructions of Jade Essence,” the “Way Amid the Scenery,” or the “Upper Scripture of Hidden Wandering with White Feathers and Black Pinions,” and they constitute a Daoist method concerning the Six Jia spirits.

The Six Jia spirits ride six dragons, touring among auspicious clouds and surveying the four directions; they then return to the bedchamber of the one who wears the talismans. At the eight seasonal nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice, and similar solar-term junctures), they again ride white simurgh carriages harnessed to phoenixes with black pinions, touring the divine peaks of the eight directions. The Jing (scripture) holds that when the practitioner wears these talismans, the Six Jia spirits can protect the body, bringing the hun and po souls into harmony, enabling communion with the spirits, causing form and spirit to correspond, and harmonizing the three Qi (vital energy) within the body (the three primordial qi spoken of in Daoism) so that the five viscera glow with vitality.

The scripture further states that the practitioner can eliminate disasters in the time it takes to sit or stand and can command and summon ghosts and spirits. Even when treading over blade edges or passing through perilous situations, they receive the protection of the assembled gods. When crossing mountains and fording waters, traveling along coasts and crossing rivers, they are not trapped by the hazards of bridges or the dangers of heights. They can also transform and conceal themselves, summon wind and call thunder, raise clouds and bring rain, and cause food and drink to arrive as they go. Entering a battle array they suffer no injury; entering water their clothes remain dry; mountain spirits guard them, and jade maidens come to welcome them.

After wearing the talismans for six years, it is said that the Six Jia spirits will appear in person, converse with the practitioner, and transmit true writings, enabling the practitioner to share the same lifespan as heaven and earth and to endure like the sun and moon. The practitioner must also dwell alone in a quiet chamber, without mixing with others, and must cut off lustful desire; only by making the inner heart quiet and lucid and concentrating on the contemplative observation of oneself is it possible to seek this Dao (the Way).

The Four Perfected Ones of Taiji (Supreme Ultimate) said: Six kinds of primordial Qi (vital energy) circulate through the heavens according to regular patterns, while the Six Jia spirits patrol through the netherworld. If you possess the corresponding Fulu (talismans and registers), you can transform, become invisible, and come and go without obstruction. If you hear its name, you can ascend to the celestial realm and be entered in the immortal registers of the Celestial Perfected. If you cultivate according to its methods, you can fly up into the void and ride upon immortal scenery. If you wear its diagrams and writings, jade maidens will hold towels and wait upon you.

After six years of cultivation, the Azure Palace of Fangzhu will inscribe your name on a jade tablet. After nine years of cultivation, the myriad spirits will guard you, and Perfected Ones will build a dwelling for you. After fourteen years of cultivation, the Three Primordial Lords of Taisu will come to receive you, holding the Three Dawn Feathered Staffs, and drape you in a purple cloud cape. By night you ride the carriage of the Eight Scenes; at dawn you ascend Kunlun, waving tiger banners to summon the ceremonial escort and playing phoenix music to proclaim the mysterious teachings. The myriad spirits support the carriage, commanding the wind spirits and summoning the cloud-qi; Taiyi draws the chariot for you, until at last you ascend in broad daylight. This depiction of reception and celestial ascent is repeated once in the scripture.

The jade maidens of the Six Jia Spirit Flight, arrayed to the left and right, number sixty in all. On every Jia day at dawn, face the ruling direction of that day, close your eyes inside the room and visualize, gathering the mind-spirit within. Imagine that all the jade maidens corresponding to the Six Jia of the present ten-day period come before you and stand in array according to the appearance and dress described above. When the visualization is complete, click the teeth six times, swallow saliva sixty times, then softly recite the following incantation:

On the left there are soaring deities, on the right protective spirits, their bodies endowed with the splendid Jing (essence) of the Eight Scenes. Above they connect to the jade chambers of precious gems, below they radiate a luster like cinnabar jade. They accord with the measures of the eight directions and oversee all living beings; their supernatural powers are vast and their resonances profound, having refined a pure and numinous body from the six kinds of Jing and Qi (vital energy). They dwell in jade palaces amid the clouds, traveling by riding the void in accordance with the Dao (the Way) of generation and transformation. They wear brocade capes and crimson long skirts, with rosy light illuminating the purple palaces; their waists are bound with tiger-patterned talismanic writings, they are adorned with feather ornaments, and they hold divine talismans together with flowing-gold fire bells.

Waving the divine bells can expel evil influences and drive back demons, ensuring one’s peace and success; they subdue the multitude of demons and sweep away all malevolent spirits. One wishes to roam together with the Three Origins (Shangyuan, Zhongyuan, and Xiayuan of Daoism), reversing old age and returning to youth. Seated, one can cause death; standing, one can restore life. The Six Ding (the six protective deities of Daoism) attend upon one, fierce beasts guard one, and heavenly soldiers follow. In the space of a single breath, rivers surge and mountains topple; in an instant one can summon traveling kitchens (the meals provided for immortals or cultivators) and obtain golden liquor and jade nectar. One can bind tigers and leopards and command the netherworld, employ ghosts and spirits, and subdue a thousand kinds of goblins. Whatever the heart desires can be realized and all affairs can succeed. One can divide the physical form and change appearance at will, be promoted into the ranks of the Zhenren, and share the same longevity as heaven and earth. The ears and eyes become keen and can perceive through the Yellow Court (the divine palaces within the human body or the site of inner cultivation). The Jade Maidens of the Six Jia heed one’s commands.

After the incantation is recited, close the eyes. When beginning the visualization (cunsi, concentrating the mind and contemplating deities or scenes), sit upright with both hands pressing upon the knees and do not allow others to see; if seen, the true light will become unfocused and the thoughts will scatter. One must concentrate the mind thought after thought, generating no other distracting ideas, and must be cautious.

When about to ingest the talisman, first call the name of the Jade Maiden on duty, then reciting the incantation in a low voice: Heaven is of dark color, earth of yellow color; within the Great Void the six Qi (vital energies) circulate. In the morning ingest the numinous and marvelous Jing-Qi together with the divine golden tiger-patterned talisman, enabling me to attain perfection, also enabling me…

At this point the scripture continues by writing “also enabling my Shen (spirit)…” after which it repeats the earlier incantation from “dispersing form and shadow” to “paying court northward to the Jade Dawn.” After the incantation is finished, ingest the Fulu (talismans and registers). The essential meaning of the talismanic writing is as follows:

The Fulu are written with cinnabar.

The Tai Xuan Jade Maiden of the Jiazi day is named Lingzhu, with the courtesy name Chengyi.

The Taixuan Principal Maiden of the Yichou day is named Lanxiu, courtesy name Qingmeng. The Taixuan Jade Maiden of the Yin day is named Dinghua, courtesy name Yuling. The Taixuan Jade Maiden of the Dingmao day is named Xutai, courtesy name Fuyou. The Taixuan Jade Maiden of the Wuchen day is named Aifu, courtesy name Zhongli. The Taixuan Jade Maiden of the Jisi day is named Sifu, courtesy name Huaning. The Taixuan Jade Maiden of the Gengwu day is named Huirong, courtesy name Liunan. The Taixuan Jade Maiden of the Xinwei day is named Chenghua, courtesy name Baozhu. The Taixuan Jade Maiden of the Renshen day is named Shuanghuang, courtesy name Fengwen. The Taixuan Jade Maiden of the Guiyou day is named Longying, courtesy name Huansheng.

The foregoing is the register of the Lingfei Jade Maidens on the left side of the Taixuan Palace of Jiazi.

These jade maidens wear black capes upon their heads, red gauze robes, and cyan skirts, and they hold red gauze talismans.

The Huangsu Jade Maiden of the Jiaxu day is named Shenguang, courtesy name Feilian. The Huangsu Jade Maiden of the Yihai day is named Zichun, courtesy name Feizhi. The Huangsu Jade Maiden of the Bingzi day is named Jifeng, courtesy name Canying. The Huangsu Jade Maiden of the Dingchou day is named Fenghuan, courtesy name Yu’e. The Huangsu Jade Maiden of the Wuyin day is named Shuhua, courtesy name Shangrong. The Huangsu Jade Maiden of the Jimao day is named Yingxuan, courtesy name Yulin. The Huangsu Jade Maiden of the Gengchen day is named Zhengling, courtesy name Xianglin. The Huangsu Jade Maiden of the Xinsi day is named Weiteng, courtesy name Diaoluo. The Huangsu Jade Maiden of the Renwu day is named Wanyu, courtesy name Qiancheng. The Huangsu Jade Maiden of the Guiwei day is named Liangying, courtesy name Echang.

The foregoing is the register of the Lingfei Jade Maidens on the left side of the Huangsu Palace of Jiaxu.

These jade maidens wear yellow gauze capes in cyan and green together with red gauze robes and purple skirts, and they hold white talismans.

The Taisu Jade Maiden of the Jiashen day is named Zhenyuan, courtesy name Qiongshi. The Taisu Jade Maiden of the Yiyou day is named \ldots.

The original text concludes by repeating: “The foregoing is the register of the Lingfei Jade Maidens on the left side of the Huangsu Palace of Jiaxu.” This sentence duplicates the earlier passage, and the ensuing register of Taisu Jade Maidens remains incomplete.

The Jade Maidens wear a three-colored pei (a garment draped over the shoulders) in cyan, green, and yellow, a red xiaofu (Daoist vestment), a purple skirt, and hold a white Fulu (talismans and registers used in rituals). The Taisu Jade Maiden of the jia-shen day is named Zhenyuan, courtesy name Qiongshi. The Taisu Jade Maiden of the yi-you day is named Lanxiao, courtesy name Yuying. The Taisu Jade Maiden of the bing-xu day is named Exuan, courtesy name Heming. The Taisu Jade Maiden of the ding-hai day is named Xingfang, courtesy name Lühua. The Taisu Jade Maiden of the wu-zi day is named Xiangfeng, courtesy name Dinghui. The Taisu Jade Maiden of the ji-chou day is named Yantong, courtesy name Yanshu. The Taisu Jade Maiden of the geng-yin day is named Qihan, courtesy name Lingfei. The Taisu Jade Maiden of the xin-mao day is named Zhaotai, courtesy name Pianfu. The Taisu Jade Maiden of the ren-chen day is named Weijin, courtesy name Danqi. The Taisu Jade Maiden of the gui-si day is named Anfu, courtesy name Shafeng. The above is the register of the Lingfei Jade Maidens on the left side of the Taisu Palace of jia-shen.

The Jade Maidens wear a white pei, a red xiaofu, a red skirt, and hold a pale red Fulu. The Jiangyun Jade Maiden of the jia-wu day is named Danchun, courtesy name Yunling. The Jiangyun Jade Maiden of the yi-wei day is named Sanyang, courtesy name Linghua.

The Jade Maiden department of the bing-shen day: The Jade Maidens wear a white pei, a red xiaofu, a red skirt, and hold a pale red Fulu. The Jiangyun Jade Maiden of the jia-wu day is named Danchun, courtesy name Yunling. The Jiangyun Jade Maiden of the yi-wei day is named Sanyang, courtesy name Linghua. The Jiangyun Jade Maiden of the bing-shen day is named Suijing, courtesy name Xuanzhu. The Jiangyun Jade Maiden of the ding-you day is named Baoyun, courtesy name Lüjian. The Jiangyun Jade Maiden of the wu-xu day is named Fangbin, courtesy name Shixiang. The Jiangyun Jade Maiden of the ji-hai day is named Qingying, courtesy name Nanling. The Jiangyun Jade Maiden of the geng-zi day is named Lingqun, courtesy name Qucheng. The Jiangyun Jade Maiden of the xin-chou day is named Sujiang, courtesy name Qiqing. The Jiangyun Jade Maiden of the ren-yin day is named Fenhua, courtesy name Weizhi. The Jiangyun Jade Maiden of the gui-mao day is named Yaoying, courtesy name Xi'an. The above is the register of the Lingfei Jade Maidens on the left side of the Jiangyun Palace of jia-wu.

The Jade Maidens wear a crimson pei (a deep red shoulder garment), a red xiaofu, a cyan skirt, and hold a yellow xiao talisman. The Baijing Jade Maiden of the jia-chen day is named Longyuan, courtesy name Lingsu.

The Jing (essence) Jade Maiden ritually invited on the Yisi day is named Huanting, courtesy name Yitai. On the Bingwu day, the Jing Jade Maiden ritually invited is named Yingsheng, courtesy name Yusheng. This Jade Maiden wears a deep crimson silk shawl, a red silk robe, a cyan skirt, and is adorned with a yellow silk talisman. On the Jiachen day, the Jing Jade Maiden ritually invited is named Longyuan, courtesy name Lingsu. On the Yisi day, the Jing Jade Maiden ritually invited is named Huanting, courtesy name Yitai. On the Bingwu day, the Jing Jade Maiden ritually invited is named Yingsheng, courtesy name Yusheng. On the Dingwei day, the Jing Jade Maiden ritually invited is named Zhaofeng, courtesy name Eshi. On the Wushen day, the Jing Jade Maiden ritually invited is named Yehua, courtesy name Yunying. On the Jiyou day, the Jing Jade Maiden ritually invited is named Miming, courtesy name Shengfei. On the Gengxu day, the Jing Jade Maiden ritually invited is named Zixu, courtesy name Ronghuan. On the Xinhai day, the Jing Jade Maiden ritually invited is named Fenghua, courtesy name Lü’an. On the Renzi day, the Jing Jade Maiden ritually invited is named Yifang, courtesy name Shangjin. On the Guichou day, the Jing Jade Maiden ritually invited is named Baohua, courtesy name Yizhao.

The above is the register of Lingfei Jade Maidens on the right side in the palace position corresponding to the Jiachen day. The Jade Maidens wear purple silk shawls, paired with cyan skirts edged in black and yellow silk robes, and are adorned with pale red talismans.

On the Jiayin day, the Qingyao Jade Maiden (the Jade Maiden of the Qingyao Palace) is named Qiyuan, courtesy name Huijing. On the Yimao day, the Qingyao Jade Maiden is named Qingxiang, courtesy name Esheng. On the Bingchen day, the Qingyao Jade Maiden is named Youchang, courtesy name Chenhui. On the Dingsi day, the Qingyao Jade Maiden, the Yin Qingyao Jade Maiden, is named Qiyuan, courtesy name Huijing. On the Yimao day, the Qingyao Jade Maiden is named Qingxiang, courtesy name Esheng. On the Bingchen day, the Qingyao Jade Maiden is named Youchang, courtesy name Chenhui. On the Dingsi day, the Qingyao Jade Maiden is named Fuhua, courtesy name Guangfu. On the Wuwu day, the Qingyao Jade Maiden is named Lüyun, courtesy name Anchang. On the Jiwei day, the Qingyao Jade Maiden is named Jinsheng, courtesy name Qutai. On the Gengshen day, the Qingyao Jade Maiden is named Souyou, courtesy name Yunfei. On the Xinyou day, the Qingyao Jade Maiden is named Qinxian, courtesy name Gaoying. On the Renxu day, the Qingyao Jade Maiden is named Shenzhu, courtesy name Guanzhong. On the Guihai day, the Qingyao Jade Maiden is named Yunhui, courtesy name Baosheng.

The above is the register of Lingfei Jade Maidens on the right side of the Jiayin Qingyao Palace.

Here “bai jing” refers to ritually worshiping and inviting the corresponding deities according to the ceremony; “ming” is the divine name, while “zi” is the courtesy name. In the original text there are repetitions or suspected errors and omissions in the sequence of days and the name lists; the foregoing follows the original order in a direct translation.

The Jade Maidens wear purple shawls, their garments edged in black with red ornaments; they wear blue-green skirts and carry yellow Fulu (talismans and registers).

The Taiji (Supreme Ultimate) Jade Essence True Formula Upper Talisman is begun on the Jiazi day and taken twice daily. Men ingest it once at dawn; on the Eight Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice) they take it once more at midday.

The Taiji Jade Essence True Formula Upper Talisman is begun on the Yichou day and taken twice daily; the talisman is dissolved before being ingested.

The Taiji Jade Essence True Formula Upper Talisman is begun on the Jiazi day and taken twice daily. Men ingest it once at dawn; on the Eight Nodes they take it once more at midday.

The Taiji Jade Essence True Formula Upper Talisman is begun on the Yichou day and taken twice daily; the talisman is dissolved before being ingested. Women ingest it once at dawn; on the Eight Nodes they take it once more at midnight.

These two talismans are the foundation of the Lingfei Liujia Fulu (talismans and registers). Anyone wishing to ingest the talismans must first observe a six-day purification fast before they may be taken. Only after sixty days of cultivation may the Sixty Jade Maiden Talismans be ingested. These two talismans can summon the Shen (spirits), open spiritual illumination, and communicate with the myriad numina. Persistent long-term ingestion enables one to fly and ascend as an immortal and attain deathless longevity. After ingesting the Sixty Jade Maiden Talismans, these two talismans should be used and cultivated together with them. Men and women each have corresponding talismans and should select them according to the names indicated on the Fulu.

During the period of cultivation one must avoid all impurity and must not pass by households conducting funeral rites. One must not share a bed with another person, nor lend one’s clothing to others. The Five Pungents (typically onions, garlic, chives, shallots, asafetida and similar spicy vegetables) and the meat of the six domestic animals are forbidden. Above all, approaching women is strictly prohibited; otherwise one’s Shen (spirit) and Qi (vital energy) will be damaged, the hun and po souls will scatter, deviant thoughts will arise, and one’s original nature will be lost. The calamity will extend to three generations, and after death one will fall among the lower ranks of ghosts. Incense should ordinarily be burned at the head of one’s sleeping place and bedding.

The Jade Maidens of the Taixuan Jiazi Palace all wear dark brocade shawls and flying-flower skirts of blue-green gauze.

The Jade Maidens of the Huangsu Jiaxu Palace all wear yellow brocade shawls and flying-feather skirts of purple gauze.

The Jade Maidens of the Taisu Jiashen Palace all wear white brocade shawls and flying-flower skirts of cinnabar-red gauze.

The Jade Maidens of the Jiawu Jiangyun Palace all wear cinnabar-red brocade shawls and flying skirts of blue-green gauze.

The Lingfei Liujia Jade Maidens (Lingfei Liujia Yunu) of the right column wear identical attire, each holding a tiger tally made of jade essence (yujing); their hair is arranged in loose triangular topknots, with the remaining hair hanging down to the waist.

A troop of Jade Maidens from Jiachen Baijing Palace likewise wear the attire of the Lingfei Liujia Jade Maidens, each holding a tiger tally of jade essence; their hair is styled in loose triangular topknots, remaining hair flowing to the waist.

The troop of Jade Maidens of Jiachen Baijing Palace all wear purple brocade capes (pibo, shoulder drapes) and azure gauze skirts decorated with flying-flower patterns.

The troop of Jade Maidens of Jiayin Qingyao Palace all wear purple brocade capes and cinnabar-azure flying-patterned skirts.

The Lingfei Liujia Jade Maidens of the right column each hold a golden tiger tally made of jade essence; their hair is arranged in loose triangular topknots, remaining hair hanging down to the waist.

The above sixty-two Fulu (talismans and registers), Daoist credentials used to summon spirits and communicate with the divine, were received by the four Zhenren (Perfected Ones) of the Taiji (Supreme Ultimate) Upper Palace from the Taishang Dadaojun (Supreme Great Dao Lord). Those who receive the Fulu must observe fasting and purification with a sincere and reverent mind, wash away the five burdens (the impurities and attachments that entangle body and mind), eliminate filth, turbidity and worldly thoughts, and abstain from the transgression of lust. They should correct their gaze, visualize the Six Jing (essences, the spirits associated with the Six Jia), concentrate their Shen (spirit) to contemplate the Jade Perfected (Yuzhen), burn incense indoors, dwell alone in a quiet chamber, and cultivate persistently over accumulating days and months, harmonizing the hun and po souls while guarding the Jing (essence) and Qi (vital energy) within body and mind.

During cultivation one should as if see the spirits of the five paths appearing in the Three Palaces (Sangong, the residences of Shen and Qi in the human body). One should not contend with ordinary people but maintain purity, stillness and silence, thereby communing with the divine. Practiced in this way, the gods of the Six Jia will descend and manifest within a year. If you can diligently cultivate this Dao (the Way), you will certainly be able to ascend to immortality. Those who believe and put it into practice are numinous persons (lingren); those who do not believe will after death join the ranks of ghosts and spirits.

The Shangqing Liujia Lingying Dao (the Way), which is the Liujia talisman method of the Shangqing school, should be transmitted only to those who truly possess De (Virtue/Power) and are capable of receiving this method. After practicing it, one can quickly communicate with Shen (spirits) and summon them to descend, and the art of Lingfei becomes easy to perform. Through long-term diligent cultivation, it is said that one can suddenly vanish while sitting or standing, can observe all manner of transformations at length, and can cause the Xingchu that supplies food and drink to arrive all of a sudden.

The Jiuyi Zhenren Xu Weiyuan formerly received this method from Song Dexuan at Zhongyue. Song Dexuan was a man of the Zhou dynasty who attained the Dao after ingesting the Lingfei Liujia talisman. It is said he could travel three thousand li in a single day and could transform into birds and beasts on many occasions. Having obtained the Dao of the true spirits, he first resided 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 attained the Dao, along with several dozen others. Some sojourn on Xuanzhou, others reside at the Donghua Fangzhu Terrace; these places are regarded as the abodes of immortals. Their present residences are said to be on Nanyue.

Lady Wei said: Guo Shaoyao was the daughter of Guo Qian, the Han-dynasty General Who Crosses the Liao and a native of Yangping. Devout and fond of the Dao from childhood, she therefore received the Liujia method from the Zhenren. Zhao Ai’er was the niece of Zhao Gai, Aide to Liu Yu the Inspector of Youzhou. She loved cultivating the Dao; after undergoing Shijie (the Daoist practice of discarding the old body to become an immortal), she received this talisman once more.

Wang Lulian was the daughter of Wang Bogang, Commandant of the City Gates from Fanling during the time of Emperor Wen of Wei, and she likewise practiced the methods of the Dao. One day she suddenly left her husband Li Ziqi. Li Ziqi was a native of the Wei region in Sizhou who had served as tutor to the Prince of Qinghe. He often said that his wife had suddenly run out in a frenzy and thereafter vanished without a trace.

The Shangqing Six Jia Lingfei (the Six Jia Fulu (talismans and registers) method of the Shangqing school) requires the practitioner to wear this authentic talisman, after which they may travel in the eight directions. This authentic scripture must be transmitted only to a suitable person.

According to the Siji Mingke (the regulations for Daoist transmission of precepts and rituals), when transmitting the Shangqing inner scriptures, both master and disciple must form an alliance and swear oaths before the teaching can be conferred. Within a span of seven hundred years, no more than six persons may receive the transmission; once the prescribed number has been reached, the method may no longer be disclosed.

The recipient of the talisman must observe a seven-day fast and, in accordance with the Keyi (liturgy), prepare the ritual offerings. The Jing (scripture) lists ten chi of white silk, six pairs of gold rings, and six liang of green silk thread, which take the place of the ancient covenant rite of cutting the hair, ascending the altar, and smearing blood to break the tally, thereby demonstrating the recipient’s sincere commitment to uphold the numinous talisman and never reveal it. If they violate the oath and betray the covenant, they willingly accept the punishment of the wind-blade, fall into the River of Accumulated Night, suffer whipping by the stones of Mount Meng, and are thrown into the Mengjin to fill the river.

The tokens obtained by the master transmitting the Jing should be distributed to impoverished recluses as well as to the lonely, the sick, and the elderly and frail; they may not be kept for oneself. Failure to observe the ritual codes will result in the Three Officials (the Daoist officials of Heaven, Earth, and Water) investigating the offense, and after death the person will sink to become a lower ghost. These precepts must therefore be held in reverence and practiced with care.