《洞真太上九赤班符五帝内真经》

The Nine Crimson Banfu (also known as the “Nine Talismans of the Feathered Forest Flying to Heaven”) is said to have been stored by the Primordial Heavenly King in the jade chamber of the Jade Terrace of Highest Clarity. There the divine light shines brightly, its radiance illuminating the sky, guarded by the spirits of the four directions and watched over by the Heavenly Emperors of the five directions. The Most High ordered three hundred Jade Youths of the Cloud Palaces, and the Upper Prime Lady ordered seven hundred Jade Maidens of Western Floriate, to keep watch over and take charge of this numinous text.

This Jing (scripture) holds an eminent position in the immortal realm of Highest Clarity, its might shaking the Nine Heavens. It is able to subdue demonic forces, eliminate disasters and calamities, and slay vicious and evil things; it can also garrison famous mountains, summon and control water spirits, and command numerous perfected immortals. It further oversees the Five Sacred Peaks, the Four Waterways (the four great rivers), and the lives of those who cultivate the Dao, dispatching divine soldiers and administering rewards and punishments according to merits and faults. Every nine thousand years the Nine Heavens open only once; when the heavenly gates open, this scripture appears in the secret chambers of the Five Sacred Peaks, to be transmitted by perfected immortals to those who have attained the Dao. People without immortal bones or an immortal register, even if they obtain the scripture, must wait until a future incarnation before they have a chance to see it. Those who obtain and uphold this scripture will become ancestral masters of the Five Sacred Peaks and kings of the Four Seas; practicing it can cause the souls of seven generations of ancestors to receive blessings, and also bring fortune to the nine clans of relatives; cultivating it enables one to become a high immortal Perfected of Highest Clarity.

The so-called “Nine Crimson” refers to the flying mysterious feathered chapters transformed from the Qi (vital energy) of the Nine Origins, condensed into jade writings. This scripture was originally transmitted by the Person of Primordial Script to the Most High Great Dao Lord, then by the Primordial Heavenly King to the Southern Pole Upper Prime Lady, and afterward transmitted through such perfected immortals as the Fusang Great Emperor, the Taiwei Heavenly Emperor Lord, the Later Sage Golden Tower Emperor Lord, and the Upper Minister Azure Lad Lord; the Southern Pole Upper Prime Lady also transmitted it to Master Hongya and the Four Perfected of Taiji (Supreme Ultimate). At the time of transmission, the scripture was always inscribed on golden slips, bound with purple writing silk, placed into a cloud-brocade pouch, then sealed with the Three Origins seals, stored in the Dense Grove satchel, and secretly kept in the Nine-Bend Chamber.

When collecting and transmitting this scripture, Jade Immortals preside over the burning of incense, the Taihua Immortal holds the cloth, the spirits of the Four Offices supervise, the Heavenly Emperors of the five directions guard, the deities of the Three Origins perform the ritual, and the assembled immortals pay homage. This method of the Dao is extremely subtle and marvelous, and must be transmitted according to the precepts, only once every seven thousand years. If it is carelessly leaked or transmitted to an unsuitable person, seven generations of ancestors will be punished, and the one who leaks it will die at the source of the river.

If practitioners can concentrate with devoted reflection and sincerely seek immortality, they can attune themselves to the profound De (Virtue/Power) of the Great Void (the cosmic origin) and unite with the Three Origins (the three layers of primordial Qi or the celestial source in Daoist teaching). When conditions are fully present they will receive this Jing (scripture). Only after wearing the true Fulu (talismans and registers) may they travel the mysterious peaks and dwell in secluded mountains, command the Nine Reds to seal and fortify the hills, order the force of the Five Phases (Wood, Fire, Earth, Metal, Water) to summon spirits, request the Water Emperor to erase transgressions, gather the numinous spirits of the sea, and cause the sources of the water veins to communicate. Thus the register of sins is expunged from the Nine Offices (the underworld bureaus of Daoism), while the record of life is inscribed by the Three Pure Ones (Sanqing). Their Qi (vital energy) shakes the deep seas, their majesty overawes the myriad spirits, the trials of the host of demons are stilled, and immortal officials appear. Practitioners may also employ the Six Jia (divine generals of Daoist arts), command the Heavenly Soldiers, perceive the subtle affairs of the netherworld, and foresee changes that have not yet occurred. Thereby they attain immortality and fly upward to the Highest Clarity (a Daoist immortal realm).

If a practitioner has not seen the Nine Red White-Feather Mid-Forest Flying-Heaven Nine Talismans, the Five Sacred Mountains will not acknowledge his mysterious name, nor will the water spirits of the Four Seas erase his tablets of sin or register his record of life with the Three Pure Ones. When traveling rivers, lakes, and marshes or living in secluded mountains, if one does not wear this text, mountain spirits and heavenly demons will test and frustrate the cultivation, disasters will follow in succession, and immortality will ultimately remain unattained. The Water Emperor will also record the offenses and report them to the Imperial Lord.

The Supreme Method of Inner Contemplation of the Transformed True Forms of the Five Sacred Mountains and Five Emperors for Seeking Immortality.

Whenever one enters Dongyue (Mount Tai of the East) and visualizes the Green Emperor of the East (the Shen of the East), closing the eyes allows one to behold his true form. This shows that the practitioner’s Qi (vital energy) of the five palaces has coalesced, the six viscera (the six internal organs) generate true Qi, the nine palaces (the inner residences of the various Shen) are open, clear and luminous, there is no internal blockage, the breath is harmonious and vigorous, and the mysterious principles can also be penetrated. All such people possess the aptitude for immortality. The Dao (the Way) therefore immediately descends, and the Shen correspondingly respond and convene, so that becoming an immortal is imminent.

If one sees dense green Qi, this likewise indicates the appearance of the illusory form of the true Shen of the East. The practitioner has understood the principles and possesses the aptitude for immortality; the Dao will immediately descend, the Shen will also respond and convene, and immortality is just around the corner. If one sees green Qi, it means the Qi of the illusory form of the true Shen of the East has manifested, and cultivation has already advanced.

If one sees black Qi, it is the official of the illusory form corresponding to the original title of the Supreme True Ones (high-ranking immortal True Ones) who is inspecting and testing the practitioner; seeing red Qi, it is the Qi of the illusory form of the Cavern-Birth official coming to protect; seeing yellow Qi, it is the Qi of the illusory form of the official Shen dispatched by Dongyue coming to assist in penetrating the true Dao. These phenomena need not cause surprise; one should simply continue according to the original method of practice, and after a long time the Dao will naturally respond and descend.

If one sees white Qi, that is the Jing (essence) Qi of the heavenly demons (the demonic entities that test practitioners) in the air coming to interfere and probe. At this moment one should strike the left teeth thirty-six times and recite once the invocation of the Golden Mystery Chapter, whereupon the demonic Jing Qi will dissipate and the true Shen will naturally come to descend.

Whenever one enters Nanyue for cultivation, visualize the Southern Red Emperor (the deity who governs the south) and close the eyes. If one is able to see his true form, this indicates that the person’s bones are as solid as jade frost, that the primordial Qi (Yuanqi, the vital energy that is the origin of life) has reached the Shen palace (divine palace), and that one’s name has already been inscribed on the Dantai (Cinnabar Terrace) and entered into the Purple Register. Such a person can profoundly comprehend the hidden principles of the obscure and mysterious, roam freely in the void, meet every affair with complete unobstructed success, and, by stilling the mind in contemplation, communicate with the true Shen (spirit). All such people possess the qualifications to become Shangxian (Highest Immortals). Therefore the Dao (the Way) will descend in response, and the divine beings will also be moved to arrive. Cultivating in this manner, one need not wait many years to become an immortal.

If one sees red Qi, it is the Qi reflected and manifested by the orthodox deity of the south, showing that progress has already been made in cultivating the Dao. If one sees cyan Qi, it is the official deity corresponding to the natal designation of the Shangzhen (high-ranking Perfected Immortals), appearing through virtual reflection, who has come to inspect one’s body and mind. If one sees yellow Qi, it is the official deity corresponding to the Dongsheng designation, appearing through virtual reflection, who has come to protect one. If one sees white Qi, it is the manifested Qi of the official deities dispatched from Nanyue, who have come to unite with one so that one may thoroughly penetrate the true Dao. These phenomena need not cause surprise or alarm; simply continue according to the original methods of cultivation, and after a long time the Dao will naturally respond and descend.

If one sees black Qi, it is the Jing (essence) Qi of the Great Demon of the Void, coming to interfere with and test one’s cultivation. One should knock the left teeth thirty-six times and recite once the Xuan Zhang Mie Mo Zhi Zhu (Incantation of the Mysterious Chapter for Extinguishing Demons, a prayer used to drive away demonic evils). The demonic Jing will then dissipate of its own accord, and the true Shen will also descend.

Those who enter the Western Peak for cultivation, visualize the Shen (spirit) of the White Emperor of the West, and can see his true form upon closing their eyes, will have a Golden Palace within their bodies. The Six Palaces receive the true spirits, enabling them to penetrate the netherworld and communicate with the spirits. Their hearts return to the Dao (the Way) of the Mysterious Origin; internally there is neither obstruction nor stagnation, and externally they are not disturbed by desires or dusty thoughts. Therefore, their names are written into the Golden Register and recorded in Shangqing, the Highest Clarity immortal realm, qualifying them as highest immortals. Such persons, in cultivating the Dao, will induce the descent of the Dao and the assembly of deities, attaining immortality without the need for many years.

If one sees white Qi (vital energy), it is the empty-image Qi manifested by a true spirit, indicating that cultivation of the Dao is gradually proving effective. If one sees yellow Qi, it is the empty-reflection official corresponding to the original-life designation of the Highest True One, currently inspecting one's body and mind. If one sees black Qi, it is the Qi manifested by the Cavern-Born official, coming to protect one. If one sees green Qi, it is the Qi manifested by officials dispatched by the Western Peak, coming to unite with one and enable communication with the true Dao. These phenomena need not cause astonishment; simply follow the original methods of cultivation, and after a long time the true spirits will naturally descend in response.

If one sees red Qi, it is the Jing (essence) Qi of the great demons in empty space coming to interfere with and test the cultivator. One should knock the left teeth thirty-six times and then recite once the Incantation for Extinguishing Demons from the Golden Mystery Chapter (a prayer text used to eliminate demonic disturbances). The demonic Jing will then dissipate, and the true form of the White Emperor will appear.

Whoever, after entering the Northern Peak, visualizes the Shen of the Northern Black Emperor (the Northern divinity) and can behold His true form upon closing the eyes possesses extraordinary innate talent: the five hearts interconnect with one another, the Qi (vital energy) rises to the Purple Heaven, enabling one to write mysterious texts in the northern celestial realm and inscribe registers in the Azure Palace, as well as to illuminate dark and secluded places, communicate with the Shen, and comprehend the subtle and hidden. Such a person has the qualifications to become a Superior Immortal. Therefore, by cultivating according to the methods of the Dao (the Way), the Dao will descend, the Shen will respond and arrive, and immortality can be attained without lengthy waiting.

If black Qi appears, it is the Qi manifested by the orthodox Shen, indicating that cultivation is gradually taking effect. The appearance of white Qi is the manifestation of the official Shen corresponding to the original natal title of the Upper Perfected, who is inspecting the practitioner’s body. Azure Qi is the Qi of the Dongsheng officials appearing to protect the practitioner, also showing that the practice is progressing. Red Qi is the official Shen dispatched by the Northern Peak, coming to help the practitioner attain the true realm. These phenomena need not cause astonishment; simply follow the original methods, and through prolonged cultivation the true Shen will spontaneously descend.

If yellow Qi is seen, it is the Jing (essence) of the great demons of the void coming to interfere with and test the practitioner. One should click the teeth on the left thirty-six times and then recite once the Golden Mystery Incantation for Extinguishing Demons; thereby the demonic Jing will disperse and the true form will become manifest.

Whoever enters the Central Peak (Zhongyue, one of the Five Peaks referring to the Songshan region) for cultivation, visualizes the Yellow Emperor of the Center (the deity who guards the central direction), and can see his true form upon closing the eyes, will cause the Crimson Palace (Jiangfu, a bodily palace-office associated with cultivation) to generate radiance. The Infant (Chizi, the inner true Qi or original Shen spoken of in cultivation) will then receive immortal Qi, clarify the profound, difficult, and obstructed places, and experience the clear brightness of the celestial realm. The person’s name is registered in the Heavenly Emperor’s roster and the image recorded among the Three Primes (Sanyuan, the three celestial levels or their governing divine systems). All such people possess the aptitude for immortality.

Thus the Dao (the Way) descends upon him and the spirits resonate and meet with him, so that he soon becomes an immortal. Seeing yellow Qi (vital energy) is the empty manifestation of the orthodox spirit, indicating that cultivation of the Dao will gradually succeed; seeing red Qi shows innate endowment as a Superior Perfected (Shangzhen, a high-ranking immortal). The original text repeats both the verification of the Dao’s descent and spiritual resonance and the interpretation of yellow Qi as gradual progress.

Seeing red Qi may also be the empty-reflection official corresponding to the natal title of the Superior Perfected, inspecting the cultivator’s body and mind. Seeing white Qi is the empty manifestation of the Cavern-Born official’s Qi coming to protect the cultivator. Seeing black Qi is the empty manifestation of the spirit official dispatched by the Central Peak, coming to help the cultivator penetrate the true realm. These appearances need not startle anyone; continue cultivating according to the original method and, after a long time, one will naturally communicate with the immortal Perfected and cause them to descend.

Seeing azure Qi, however, is the essence-Qi of the great demons of the void coming to disturb and test the cultivator. One should knock the left-side teeth thirty-six times and then recite once the “Incantation of the Golden Mystery Chapter for Extinguishing Demons” (a prayer used to eliminate demonic obstacles). The demonic essence then dissipates and the true form descends.

The Supreme Method of Internal Visualization of the Five Peaks, Inscribing the Name, and Determining Immortality

The Supreme Nine-Crimson Stabilizing-the-Peaks \ldots [the following text repeats the preceding passage]

The Supreme Nine-Crimson Stabilizing-the-Peaks Talisman for Seeking Rank among the Immortals

Eastern Peak Azure Emperor Internal Visualization of Jia-Yi Entering Wood Nine-Qi Rank Talisman.

The Eastern Azure Emperor Lord is surnamed Chang, with the taboo name Jingmeng. He wears a Nine Origins Penetrating Heaven Crown, a green brocade cape and a turquoise flying skirt, and is adorned with the Supreme Nine Qi (vital energy) Commanding Spirit Seal, fastened with a kingfisher-feather intersecting-spirit sash.

The Azure Emperor Lord usually travels on the day of Lichun in a turquoise-haze nine-dragon cloud chariot, accompanied by twelve Green-Waist Jade Maidens. The Jade Maidens hold green-forest flowers and nine-colored staff banners. They tour the Eastern Peak of Mount Tai to verify the registers of Zhenren and immortal officials, and sometimes proceed to the Water Emperor of the Eastern Sea to inspect the merits and faults of those cultivating the Dao, then return to descend upon the wearer of the talisman. A practitioner who wears the Azure Emperor Fulu can summon the Azure Emperor; by visualizing his Qi (vital energy), one can welcome his true spirit. This is done to request the Water Emperor to erase one’s name from the register and to inscribe one’s name in the jade-tablet roster.

When cultivating, one should bathe, fast and still the mind on the morning of Lichun, enter the chamber and burn incense, ingest the Jia-Yi Entering-Wood Nine-Qi Ranked Fulu (the talisman corresponding to the Eastern Wood Qi), and knock the teeth nine times. Then visualize the Eastern Azure Emperor Lord, imagining his surname, taboo name, attire and appearance, as well as his descent into one’s dwelling upon the turquoise-haze cloud chariot. Dense cyan cloud Qi fills the room, encircling the body.

Visualize a red radiance transforming from the Azure Emperor Lord’s cyan Qi, shining as brilliantly as the essence of the Year Star (Jupiter). This red light descends from the crown of the head, enters the body and illuminates the liver. Next draw in the Qi and swallow nine times, sensing warmth within. After a while the red light disperses through the body, gushes out from the nine orifices and gathers again above the crown of the head, transforming into a cyan cloud. At this moment visualize oneself amid the cyan clouds, rising with the cloud Qi. After a while the mind and Shen (spirit) become calm, as if one has suddenly stepped into the void; then raise the face and recite the incantation:

First undertake several days of fasting and purification, repeatedly passing back and forth through the Nine Gates so that the mind and Shen (spirit) become empty and still, transcending and rising to the state of a perfected being. The Red-Striped Fulu will soon appear. Clad in armor one enters the forest, riding the Qi (vital energy) of Yi Wood to travel upon the clouds. Above, one restrains the Five Sacred Mountains, seals and garrisons the hills, and summons the host of peaks; below, one announces the matter to the Nine Rivers and the Twelve Water Sources. The old name-registers are removed and the petition is entered into the Jade Annals, causing the Azure Emperor who oversees the records of perfected immortals to send down azure mists and bestow a blue-green feathered robe, so that one unites with the radiance of the Heavenly Emperor and proceeds to pay court to Yuchen (a revered Daoist deity). When the rite is finished, knock the teeth twelve times and swallow the saliva twenty-four times.

Practicing thus for nine years, one can write Fulu (talismans and registers) and cast them into the mountains, causing the peaks to send down clouds and rain; cast them into water and flood dragons will surface, allowing one to enter abysses ten thousand zhang deep. When walking among people, write the talisman upon wood; even if the outer layer is shaved away the script does not vanish but grows still clearer. Wearing the Fulu and embracing the wood, the body can transform and merge into the mountain forests. Cast the talisman eastward into a mountain and the peak will send down clouds and rain; cast it into water and flood dragons appear, likewise permitting entry into ten-thousand-zhang abysses. Written on wood amid a crowd, the characters remain and become clearer even after the surface is removed. Wearing the Fulu and holding the wood, the Eastern Peak dispatches twelve immortal officials as guardians.

After eighteen years of such practice one can fly and ascend to Shangqing (the Highest Clarity, a lofty celestial realm in Daoist cosmology). Should this method of the Dao be carelessly divulged, ghost soldiers will inflict punishment, the calamity will reach seven generations of ancestors, and one will oneself perish at the river’s source.

The Taishang Jia-Yi Entering Wood Nine Qi Ranked Fulu (talismans and registers transmitted by the Most High, corresponding to Jia-Yi Wood Qi) is written with cinnabar. At dawn on the Beginning of Spring, one faces east, ingests the talisman, and recites the prayer according to the method previously described.

It may also be written with cyan pigment on a paulownia wood board on Jia-yin or Yi-mao days of the first or second lunar month. The board is nine cun wide and one chi two cun long, and is buried nine chi deep in the mountain to the east of one’s dwelling. This is performed only on Jia or Yi days. Following this method, it is sufficient to bury it once every three years; there is no need to do so annually. In ordinary times one need only practice visualization (cunsi, quiet-hearted contemplation), wear and venerate the Fulu, and cultivate according to the seasonal nodes. Continuing thus for nine years, there is none who will not receive a response and descent.

This talisman is also named “White Feather amid the Forest Flying Heaven Cun.” It is one chi two cun long and is buried nine chi deep in the mountain to the east of the dwelling; likewise this is done only on Jia or Yi days, once every three years, not yearly. Ordinarily one practices visualization, wears and venerates the Fulu, and cultivates according to the seasons; after nine years one receives the response and descent. It is further named “White Feather amid the Forest Flying Heaven Nine Fulu,” and also “Nine Transformations Three Combining into One.” Those who obtain and behold this talisman text may become Perfected Ones together with the Five Emperors.

On the day the talisman is buried, one should face east and knock the teeth thirty-six times, visualizing cyan cloud Qi covering the mountain so that both summit and slopes are enveloped in dense cyan Qi. The Lord of the Eastern Peak Mount Tai, riding a nine-colored dragon and holding a cyan feather banner, leads twelve immortal officials of Mount Tai to inspect and protect the practitioner amid the cyan Qi. Then, looking upward, one recites the prayer:

“Heaven and Earth communicate, the two Qi of Yin-Yang blend and become true. The Nine Red Yang-Bright Qi open and manifest in the four directions. Report upward to the Five Emperors, report eastward to the Eastern Peak Mount Tai; report downward to the myriad spirits and countless deities. Please eliminate the sins I have accumulated from previous lives, record the scriptures I have cultivated, extinguish demonic obstacles and trials, that I may attain immortality; grant investiture at the numinous peak, assimilate with the primordial Qi like smoke; raise clouds and send rain, fly up to the ornate pavilion in the azure sky, enter the mysterious void, and ascend before the High Emperor.”

When the prayer is finished, bury the Fulu according to the prescribed method, then look up and inhale the cyan Qi thirty-six times.

The Lord of the Eastern Peak Mount Tai customarily, on the day of the Spring Equinox, includes the registers of Perfected Ones who have already attained the Dao as well as those just beginning to study the Dao in a memorial, submitting a request to raise clouds and send rain so that they may fly up to the ornate pavilion in the azure sky, enter the mysterious void, and come before the High Emperor. After the ritual concludes, bury the talisman according to the regulations and then look up to inhale the cyan Qi thirty-six times.

The Lord of the Eastern Peak Mount Tai (Dongyue Taishan Jun, the deity presiding over Mount Tai) regularly, on the day of the spring equinox, submits the name registers of true immortals who have already attained the Dao (the Way) and of those just beginning to cultivate the Dao to the High Supreme God-Lord, requesting verification of their mysterious names (the names recorded in the immortal registers).

Those who practice the Dao of flying immortals should, at this hour on the day of the spring equinox, bathe, observe zhai fasting and purification, and burn incense, then enter a quiet chamber, face east, and visualize the Lord of the Eastern Peak Mount Tai. His surname is Xuanqiu and his given name Mulu. He wears a night-crown of the Three Treasures and Nine Lights, is clad in a green-feather patterned skirt, draped with a nine-colored mottled fur robe, and bears the seal of the Supreme Emperor’s mandate to the gods (a talisman-seal symbolizing divine office and decree). He rides a flying chariot of green clouds drawn by nine-colored azure dragons, followed by twelve immortal officials holding the Five Zhi (legendary immortal herbs), proceeding toward the northeast, ascending into the boundless Heaven of Jade Purity, lingering among the green clouds in the depths of the mysterious void.

At this moment knock the teeth nine times and silently recite in the heart: “Today is the upper festival; the Eight Vows open a new beginning. May the divine spirit turn its radiance back, descend here to me, accept my request, and present my wishes on my behalf, so that I receive the jade tablets from Heaven and have my name listed in the Purple Registers (the immortal registers recording the ranks of immortals). May the Dao Lord turn its light upon me, that I may become a superior immortal.”

After the silent recitation, visualize the Lord of Mount Tai descending in his chariot. Dense green cloud Qi (vital energy) rises and fills the entire room; the Lord of Mount Tai stands amid the green Qi, holding green slips, and inscribes my name into the register recorded on the green slips. Then softly intone the prayer:

“The Jade Perfected linger, their light illuminating the east; riding dragons and driving chariots they fly through the vast emptiness. May the divine spirit turn its radiance back and shine upon this place……”

The Jade Perfected (Yuzhen), an immortal perfected being in Daoism, travels back and forth on patrol, causing the east to grow bright. He rides a dragon and drives a chariot, flying through the great emptiness of space; his numinous radiance whirls and shines, descending into my dwelling. The Green Yang (Qingyang, the azure yang Qi of the east) announces the beginning of cultivation. Heaven opens a path of communication, accepting the wishes I have set forth, erasing faults, recording merits, inscribing my name upon the Green Slips (qingjian, the register of immortals), and reporting them in due order to the High Sovereign (Gaohuang, the exalted Celestial Emperor).

The Western Turtle compiles the name register, and Eastern Flower (Donghua, the eastern immortal realm) records it according to the statutes. The Five Numina lend protection and aid, and the Eight Emperors shine forth together. The Jia and Yi spirits are summoned to stand guard; the Wood Qi is made to appear and to enter and exit the void. The Six Ding (Liuding, yin deities in Daoism) attend in service, supported by jade maidens. Mountains are commanded and sea deities summoned, flood-dragons ordered to submit. The wind howls and clouds arise; nothing fails to arrive at once. Heavenly demons are subdued, and the myriad spirits respectfully obey. The bodily form transforms, and one finally ascends into the Jade Palace. May longevity equal that of Mount Tai, remaining forever stable and without end. When the ritual concludes, one raises the head and swallows the Nine Qi (jiuqi, nine kinds of vital energy), then ceases the practice.

After nine years of cultivation the Lord of Mount Tai (Taishan Jun, the deity who presides over Mount Tai) appears before the practitioner, descending upon azure cloud Qi and bestowing nine divine youths together with natural divine zhi (the lingzhi mushrooms of the immortals), enabling knowledge of all matters within ten thousand li of the east. After eighteen years one obtains a dragon carriage, flies through empty space, and ascends into the Jade Clarity Palace (Yuqing Gong, the immortal palace inhabited by the high deities of Daoism).

The Internal Visualization of the Red Emperor of the Southern Peak: Bing-Ding Entering Fire, the Three-Qi Patterned Talisman (a method centered on the Red Emperor of Nanyue, involving visualization of the Bing-Ding fire Qi together with the three-Qi talisman).

The Southern Red Emperor Lord (the divine emperor who governs the south) is surnamed Yan and bears the personal name Dongdan. He wears a mysterious-beam treasure crown condensed from the Three Qi (the three primordial vital energies that constitute heaven, earth, and all things), a crimson cloud-brocade robe, and a skirt decorated with cinnabar-colored patterns. He carries the Southern Pole Yang-Controlling Fulu (talisman) and has the Vermilion Palace Eight-Radiance Sword hanging at his waist.

On the day of Lixia he often rides a red-cloud swift-wheel chariot (formed of crimson mists and clouds), accompanied by twelve Great Cinnabar Jade Maidens. The jade maidens ride nine-colored phoenixes while holding the blossoms of the solar Jing (essence) of the Three Qi, and together they tour Mount Heng, the Southern Peak. There he verifies the name registers of the Zhenren (Perfected Ones) and immortal officials and also inspects the names of those who cultivate the Dao. At times he proceeds to the residence of the Sea Emperor Divine King of the Southern Seas to calculate the merits, faults, and sins of cultivators, then transmits the results down to those who wear the Fulu (talisman).

Cultivators who wear this Fulu (talisman) can summon the Red Emperor Lord; by visualizing his Qi (vital energy) they can cause his true Shen (spirit) to descend. In this way one can have one’s record removed from the Sea Emperor’s register and have one’s name entered into the Jade Slips (the registers of the immortal realm).

When cultivating, one should bathe and observe a purification fast at noon on the day of Lixia, enter a quiet chamber, burn incense, and ingest the Bing-Ding Entering-Fire Three Qi Rank Fulu (a talisman associated with the cultivation of southern fire Qi). Then click the teeth three times and visualize the personal name, clothing, and appearance of the Southern Red Emperor Lord together with the scene of him riding the red-cloud swift-wheel chariot as it descends into one’s own quiet chamber. The red Qi blazes intensely, filling the room and encircling the body.

Next visualize the Red Emperor Lord transforming within the red Qi into the Yinghuo Star (what the ancients called Mars), its dazzling radiance illuminating the surroundings as it descends from the crown of the head, enters the body, and shines its bright light upon the Heart Palace (the dwelling of the heart-spirit in inner-cultivation visualization). Then draw in the Qi and swallow three times, feeling warmth throughout the body. After a moment visualize the Yinghuo Star dispersing in the heart into red Qi, which gushes forth from the body’s nine orifices, then gathers once more above the crown of the head and transforms into a red cloud. Visualize oneself standing amid the red clouds and rising with the cloud Qi. After a while the heart-spirit becomes settled and one feels suddenly as if treading upon empty space. Then raise the head and offer a prayer, saying:

The Three Qi (the three primordial vital energies that constitute heaven, earth, and all things) return to their origin and fly up to the clear realm of the Nine Heavens. The body becomes like white feathers, entering the subtle and wondrous spiritual realm. Wearing the light of Bing Fire, riding the fire Qi into the Ding position, mixing with the Qi of the Central True, one ascends and transforms into a luminous star that commands the myriad Qi, seals mountains and summons spirits, using Fulu (talismans and registers) to command the Nine Rivers and the twelve water Jing (essences), eliminating the Qi of the Nine Yin.

Record the name on the register of predestined fate, raise cloud Qi and summon flood dragons. Ride the vermilion carriage of the Cinnabar Empyrean, harness the Qi of the Eight Sceneries, and traverse the swift void. Flowing firelight fills the netherworld, while flying wheels and purple canopies accompany, carrying my physical form. Riding the void and treading the floating vapors upward, one arrives at the Jade Court, receiving the refinement of Dongyang Qi, making the Five Shen (the spirit-gods of the five viscera in the body) clear, bright, and vivid, forever enjoying the blessings and longevity of heaven, uniting with the Heavenly Emperor.

After the ritual is finished, knock the teeth nine more times and swallow saliva twelve times. Cultivating according to this for nine years, one can write a talisman and throw it toward a forest, causing the forest to spontaneously catch fire; throw a talisman into water, and flood dragons appear on the water’s surface; throw a talisman into the mountains, and clouds and rain descend on the mountains. Wearing the Fulu and entering fire, the body will not be burned; burying the talisman at Nanyue (the Southern Peak), one can attain the Dao (the Way) and become an immortal, becoming a spirit that serves immortal officials and protects cultivators.

Cultivating for eighteen years, one can fly and ascend into the Yuqing (Jade Clarity) realm. If this method of the Dao is rashly leaked, disaster will extend to seven generations of ancestors; after death, one will become a ghost official, long imprisoned in hell, unable to become an immortal.

The “Taishang Bing-Ding Entering-Fire Three Qi (vital energy) Ranked Talisman” is written in cinnabar. It is ingested at noon on the Lixia day while facing south, with prayers offered according to the method previously described. In addition, on a Bingwu or Dingsi day in the fourth or fifth lunar month, the talisman is written in cinnabar on a paulownia-wood board eight cun wide and one chi two cun long, then buried eight chi deep in the mountains south of one’s dwelling. Only one Bing day and one Ding day are selected. Following this method, the burial is performed once every three years rather than annually. In ordinary times it suffices to practice visualization and to ingest and cultivate the talisman according to the seasons. After nine years of such cultivation, the Red Emperor Lord and the Lord of Mount Heng of the Southern Peak will descend and appear.

This talisman is also called the “Three Combinations Completing the Dao (the Way) Nine Perfected Central Talisman,” and likewise the “Nine Combinations Entering Subtlety, Profound Void Seven Transformations.” It is said that one who obtains and cultivates this talisman may become co-perfected with the Five Emperors; once the talisman is engraved and the cultivation completed, one may become an Upper Immortal.

When burying the talisman, face south and knock the teeth twenty-four times. Visualize red cloud-Qi covering the space above the head and enveloping the entire mountain. Then visualize the Lord of Mount Heng of the Southern Peak riding a red-dragon cloud chariot, holding a red-feathered staff of office, followed by twelve immortal officials of Mount Heng; they dwell within the red cloud-Qi, shining upon and protecting the practitioner. Next, looking upward, recite the incantation: “Cinnabar Numen of Cavernous Yang, above commanding the heavenly conjunctions, nine transformations and three unions thereby complete the Palace of the Dao. The vermilion-radiance ranked talisman wields majestic authority over the ten thousand directions. On this day of the superior festival the three Qi open and penetrate; above it reports to the Five Emperors and announces the writing at the numinous peak. Erase my accumulated debts of the past, list my name among the High Sovereign; let my Dao be accomplished and transform me into the mysterious void. Enfeoffed to preside over the numinous mountain, I summon the seas and command the dragons, raise clouds and send rain, and all directions instantly obey. Flying through the empyrean upon vermilion wheels I ascend into the imperial chamber; the eight Qi merge in radiance and the Three Primes shine as one.”

When the incantation is finished, bury the talisman according to the rite, then looking upward inhale the red cloud-Qi and swallow it twenty-four times.

The Lord of Mount Heng of the Southern Peak, on the seasonal days of summer, gathers the name registers of those who have already attained the Dao and those newly beginning their studies, and reports them to the High Supreme Emperor Lord in order to verify the ranks in the Mysterious Registers and to examine individually each person’s merits and faults. When cultivating the method of the flying immortals one must likewise inhale and swallow the red cloud-Qi twenty-four times.

The Lord of Nanyue Hengshan (the divine lord who governs Mount Heng of the Southern Sacred Peak) customarily gathers on the day of the summer festival the name registers of perfected immortals who have already attained the Dao (the Way) and of those just beginning to cultivate the Dao, presenting them to the High Supreme Emperor Lord (the supreme celestial emperor), so that their mysterious names (Daoist name registers) may be verified and their merits and faults examined separately.

Those who cultivate the way of flying immortals should on this day at noon bathe and observe a purification fast, enter a quiet chamber, burn incense, face south, and visualize the Lord of Nanyue Hengshan. His surname is Yan and his taboo name is Yangguang. He wears an Eight-Radiance Precious Light Jade Crown, is clothed in a red brocade flying skirt, draped over with a crimson robe patterned in divine light, and wears the seal that seals spirits and controls demons. He rides a flying wheel of red mist, followed by twelve immortal officials of Nanyue; all the immortals ride flying phoenixes and hold divine zhi, arriving from the southeast, ascending into the boundless Jade Clarity Heaven, and hovering among the red clouds in the void.

Then knock the teeth three times and silently recite in the heart: “Today is an auspicious day and propitious hour, most suitable for connecting with the true numina. Mysterious and wonderful wishes universally descend, pervading the celestial realms and receiving newcomers. I pray that the Dao Lord grant me the opportunity to encounter superior immortals; please ride the flying wheel and drive the feathered canopy to descend beside me.” After reciting, visualize once more the Dao Lord turning and descending among the red clouds in the void. Then knock the teeth three times and silently recite in the heart: “Today is an auspicious day and propitious hour, most suitable for connecting with the true numina. Mysterious and wonderful wishes universally descend, pervading the celestial realms and receiving newcomers. I pray that the Dao Lord grant me the opportunity to encounter superior immortals; please ride the flying wheel and drive the feathered canopy to descend beside me. The Dao Lord turns and descends; I shall become a minister of the Emperor Lord, my name recorded in Shangqing (the higher celestial realm of Daoism) and entered into the register at Donghua (a designation of the immortal realm).”

Upon finishing the recitation, visualize the Lord of Hengshan riding the red-mist flying wheel as he descends into the practitioner’s chamber. Dense red cloud Qi (vital energy) fills the entire room; the Lord of Hengshan stands amid the red Qi, holding a red tablet, and registers the practitioner’s name upon the red-tablet register. Then softly utter a prayer saying:

The Vermilion Intestine Spirit rides the Qi (vital energy) of early dawn, lingering above the Nine Heavens. His cinnabar chariot and fluttering canopy appear in the distant rosy glow, winding and circling as they shine downward to inspect my heartfelt wishes. None of the prayers I offer upward fail to communicate with the unseen realms. Thus I receive the protection of numinous spirits; my form intermingles with the divine; my name is inscribed on the Cinnabar Terrace (the place of recording in the immortal realm), and the talismanic characters take shape at Nanyao (the name of an immortal land). The spirits of the Six Bing assist the Perfected One, riding the wind of Ding days into empty space. They can command mountains and seas, issue orders to subdue all kinds of demons and evils, causing a thousand varieties of sprites to flee and the host of demons to disperse.

Once the god of the Southern Peak takes charge of this matter, the Three Officials (of Heaven, Earth, and Water) come to welcome and invite, sending down a vermilion carriage to receive the practitioner and raise him to the heavenly court. The numinous Qi of the Three Luminaries—the sun, moon, and stars—appear together. Thereafter, even if heaven and earth endure long, there will still come a time of decline and withering. When the rite is complete, one raises the head and swallows three mouthfuls of Qi (vital energy), then may stop.

After nine years of cultivation, the Lord of Mount Heng (the god of the Southern Peak) will confer a precious scripture on the practitioner and assign eight immortal officials; he will also send down divine zhi mushrooms and other marvelous things, enabling one to know affairs within ten thousand li of the south. After eighteen years of cultivation, one can summon a wheel of red clouds, ride it to fly through the great void, and ascend into the Palace of Jade Clarity (a high heavenly realm honored in Daoism).

The Ban Talisman of internally visualizing the White Emperor of the Western Peak and drawing the Geng and Xin Qi into the Seven Qi of Metal (visualizing the White Emperor of the Western Peak and incorporating the Qi of Geng and Xin into the Seven-Qi talisman method of the Metal phase).

The White Emperor of the West, surnamed Hun and titled “Rugui,” wears a luminous treasure crown formed from seven streams of Qi (vital energy). He is dressed in a white brocade robe shimmering with cloud light and a flying skirt of plain brocade, wearing a sash of the Pure Spirit and holding the Dragon Tide Overflowing Birth sword. On the day of the Beginning of Autumn he customarily rides a flying chariot of plain clouds, leading twelve Jade Maidens of Supreme Plainness. A white tiger bearing a seven-colored floral banner accompanies them as they proceed to Mount Hua, the Western Peak, to verify the name registers of Perfected Ones and immortal officials and also to check the names of those cultivating the Dao (the Way). At times he further travels to the Western Sea to confer with the Water Emperor Divine King, examining the merits, faults, and sins of those studying the Dao, after which he returns to descend upon the wearer of the talisman.

Those who cultivate the Dao, by wearing this talisman, may summon the White Emperor; by visualizing his Qi (vital energy, breath, and power) they may invite his true Shen (spirit). In this way they can have their names stricken from the Water Emperor’s register and entered upon the jade tablets.

The practice is performed at the Shen hour (3 to 5 p.m.) on the day of the Beginning of Autumn. After bathing, observing a fast and purification, stilling the mind, and entering the chamber, one burns incense and then wears the Geng-Xin Entering-Metal Seven-Qi Rank Talisman. Knock the teeth three times and visualize the title, clothing, and appearance of the White Emperor Lord of the West, imagining him descending into one’s dwelling aboard a flying chariot of purple clouds. Bright and abundant white Qi (white vital energy) fills the entire room and encircles the body.

Next visualize the White Emperor Lord transforming within the white Qi into the Tai Bai star, its radiance dazzling as it descends from the crown of the head, enters the body, and illuminates the lungs. Then draw in the Qi and swallow it seven times, feeling warmth throughout the body. After a short while, visualize the Tai Bai star transforming into white Qi within the lungs, flowing outward through the nine orifices, gathering once more above the crown of the head, and turning into white clouds. One feels oneself situated amid the white clouds, rising with the cloud Qi. After a moment the heart and Shen (spirit) become settled, as if one has suddenly stepped into empty space; then raise the head and offer a prayer:

The seven Qi (vital energy), seven kinds of primordial Qi, transform into flying Jing (essence), and the Xihua Jinling, the spirit of the magnificent golden Qi of the West, appears. The dragon transforms into nine forms, the myriad things grow of themselves, the sun and moon circulate without rest, and flying birds, running beasts, and beings of the netherworld each follow their own paths. Profound, empty, and wondrous true Qi gathers; the three combine and the seven is accomplished, as the transformations enter the visionary scene. Xin Hui Jingxing (a star name) appears, the emperor’s taboo name accords with the talismanic contract, and my bodily form changes accordingly. I receive the power of the Heavenly Emperor, command the Shen (spirit) soldiers, subdue the mountains, patrol the seas, perform the Fengshan on the peaks, and press the spirits into service. The assembled Perfected Ones come in throngs to receive their commissions in my courtyard. I raise clouds and send forth rain, summon a white carriage, drive nine dragons and seven tigers, and command the Six Ding spirit generals. Swiftly I mount a flying tiger, pass from the realm of mysterious darkness into the azure heaven, ascend to the vermilion moon, refine radiance with golden Qi, roam freely in the splendid halls, and long uphold the Heavenly Dao (the Way).

When the incantation is finished, knock the teeth seven times more and swallow saliva thirty-two times, then stop. After nine years of practice one can write one’s name on a stone and thereby refine the stone into gold; a Fulu (talisman) drawn and cast upon a stone causes the stone to vanish and display an omen; cast upon a mountain, white clouds descend; cast upon water, dragon Jing appears on the surface; buried at the Western Peak, it confers an immortal office and summons naturally generated marvelous objects.

After eighteen years of practice one can ride the void and fly up to Yuqing, the highest heaven of Daoism. If this method of the Dao is carelessly revealed, one will be punished by the Shen soldiers, seven generations of ancestors will also bear the guilt, and one will long serve under the ghost officials. Therefore one must carefully keep the secret and persist in cultivation, so as finally to achieve the rank of Highest Immortal.

The Most High Geng-Xin Entering-Metal Seven Qi (vital energy) Ranked Talisman is written with cinnabar. On the evening of the Beginning of Autumn, face west and ingest it, employing the prayer method described previously. Alternatively, on a Gengshen or Xinyou day in the seventh or eighth month, write the talisman in cinnabar upon a paulownia-wood board six cun wide and one chi two cun long, then bury it six chi deep in the mountains west of one’s dwelling. Each year contains one suitable Geng day and one Xin day for this practice; according to the regulations it is buried once every three years and need not be performed annually. In ordinary times one simply visualizes the Shen (spirits) within the talisman and ingests it according to the seasonal nodes. Persist for nine years and the White Emperor Lord together with the Lord of Mount Hua will descend and appear before the practitioner.

This talisman is also named the “Nine Subtle Entering Shen Sealing Numinous Mystery,” and likewise the “Red-White Self-Generated Seven Transformations Golden Gate.” When this Dao (the Way) is accomplished, the Queen Mother of the West (Xiwangmu, a Daoist goddess) will descend to confer the True, all manner of transformations will be realized at once, and the practitioner will fly-ascend to become a Shen (spirit). When burying the talisman, face west, knock the teeth twelve times, and visualize white cloud-Qi enveloping the entire mountain. Next visualize the Lord of the Western Peak Mount Hua riding a cloud chariot drawn by a white dragon, holding a seven-colored flying feathered staff, with twelve immortal officials of Mount Hua behind him; they gaze upon the practitioner from within the white cloud-Qi. Then look upward and pray:

“The six kinds of Qi revolve and gather the numinous; the three combine into one. Five-colored cloud-Qi transform, circulating the nine assemblies and the seven numbers. The Imperial Honored One blends and unites, and Shen (spirits) are born in the Golden Chamber. What time is this? Precisely a day of supreme auspiciousness. All that is yearned for and prayed for is entirely auspicious. Summon the numinous mandate and the Shen (spirits), and the host of demons perish accordingly; the roads of the eight directions shine brightly and unimpeded. My True is tranquil, solemn and majestic; the Five Sacred Mountains stand as high as I, ultimately uniting with the Imperial Honored One.”

After the prayer, bury the talisman according to the method, then look upward and swallow the white cloud-Qi twenty-four times, and the rite concludes.

The Lord of the Western Peak, Mount Hua (Xiyue Huashan Jun), the spirit who governs Mount Hua, regularly submits on the autumnal equinox the name registers of perfected immortals who have already attained the Dao (the Way) and of those who have just begun to study the Dao to the Highest Sovereign Lord, requesting that he verify the immortal registers of the cultivators and separately examine their merits and faults.

Those who cultivate the way of the flying immortals should, on the evening of the autumnal equinox, bathe, observe a purification fast and still the mind, enter the inner chamber, burn incense, and face west to visualize the Lord of Mount Hua. The Lord of Mount Hua has the surname Haoqiu and the personal name Yuancang; he wears a Six Origins Penetrating-Spirit Flying Crown, a white brocade flying skirt, a plain brocade outer robe, and a crossed numinous plain sash, and rides a flying wheel of rosy light. The twelve immortal officials of the Western Peak who accompany him likewise bathe, purify themselves, enter the chamber, burn incense, and face west to visualize the Lord of Mount Hua: he rides a flying wheel of white rosy light, while the twelve immortal officials each ride a white tiger and hold seven-colored floral banners, returning from the southwest, ascending into the boundless Jade Clarity Heaven (Yuqing Tian), and lingering between the empty void and the white clouds.

At this time one should knock the teeth seven times and silently recite in the heart: “I wish to become a flying immortal, to ascend into Jade Clarity Heaven, to fly to Mount Hua, and to share numinous brightness together with the Imperial Lord. I earnestly request the Dao Lord to bestow my true form, assist me in becoming an immortal, and inscribe my name in the immortal registers.”

After reciting, visualize the Lord of Mount Hua descending into one’s own dwelling riding a flying wheel of white rosy light. Bright white Qi (vital energy) fills the entire room; the Lord of Mount Hua stands within the white Qi, holding a white tablet, registers one’s name upon the white tablet, and then softly recites a prayer:

The Golden Gate shines brightly and white clouds tower high. True Qi (vital energy) from the four directions gathers together, while the Qi of the eight directions interweaves into a net. At dawn the Qi of supreme auspiciousness appears, and the Imperial Spirit mounts rosy clouds and rises. Revolving the thought of the Shen (spirit), it descends, gazing down upon my home, and says to me: “I am listed on the White Register, my name recorded at the Western Flower. The Seven Perfected command the immortals, oversee and subdue the hosts of demons; receiving and upholding the majestic authority of the Heavenly Emperor, they command the mountains and rivers and issue orders to the streams, raising clouds and spreading rain. When the dragon-shaped chariot-wheel arrives I mount it and fly across the void, arriving at the numinous and wondrous realm. What is prayed for is realized at once; what is to be cut away collapses at once. Transformations are inexhaustible, able to penetrate the mysterious and wondrous clouds and mists.”

The ritual is completed. Receiving and upholding the majestic authority of the Heavenly Emperor, commanding mountains, rivers and streams, raising clouds and spreading rain; the dragon-shaped chariot-wheel arrives and carries me flying across the void to the numinous and wondrous realm. What is prayed for is realized at once; what is to be cut away collapses at once. Transformations are inexhaustible, penetrating the mysterious and wondrous clouds and mists. With the ritual completed, one looks upward and swallows seven streams of Qi (vital energy; that is, breath and subtle vital energy), then ceases the practice.

After nine years of cultivation the Lord of Mount Hua (the spirit of Mount Hua) will bring the practitioner the medicines of the immortals and send seven immortal youths to serve at their command; after nine years of practice one can also clearly discern events ten thousand li to the west along with omens of good and ill fortune. After eighteen years of cultivation the wheel of white clouds will descend, enabling flight through the great void and ascent into the palaces of Jade Clarity (the palaces of the upper realm in Daoist teaching).

The Black Emperor of the Northern Peak (the Black Emperor spirit who guards the Northern Peak) internally visualizes and silently contemplates the Qi of Ren and Gui entering the water, practicing the Five Qi Class Fulu (talismans and registers; methods whose core is the Qi of the five directions).

The Northern Black Emperor Lord is surnamed Xuan and bears the personal name Shuomeng. He wears a Five-Qi (vital energy) Mysterious Dawn Crown, a black brocade robe together with a five-colored flying skirt, the Seven Origins Flowing Bells, and at his waist a precious sword engraved with wondrous divine patterns capable of communicating with the spirits. At each Beginning of Winter he rides a Mysterious Cloud Flying Carriage attended by twelve Jade Maidens of Supreme Mystery; each maiden rides a flying tortoise and holds a five-colored floral banner as they tour Mount Heng, the Northern Peak, together. He verifies the registers of the Perfected and of immortal officials as well as the names of those who cultivate the Dao; at times he also proceeds to the Water Emperor Divine King of the Northern Sea to examine the merits, faults, and sins of practitioners before returning to the body of the one who wears the talisman.

Practitioners wear his talisman in order to summon the Black Emperor Lord and visualize his Qi so that the divine Perfected descend. In this way the name may be deleted from the Water Emperor’s register and one’s own name entered upon the Jade Tablet register.

The practice is to be performed at midnight on the day of the Beginning of Winter. First bathe and observe a purification fast so that body and mind become clear and still, then enter a quiet chamber, burn incense, and ingest the Ren-Gui Entering-Water Five-Qi Class Talisman. After knocking the teeth five times, visualize the name, attire, and appearance of the Northern Black Emperor Lord together with the scene of his descent in the Mysterious Cloud Flying Carriage. Thick black Qi wells up, filling the entire room and encircling the practitioner’s body.

Next visualize the Black Emperor Lord within the black Qi transforming into the Chen Star, its radiance bright, descending from the crown of the head into the body and shining through the region of the kidneys. Then draw in the Qi and swallow five times, feeling warmth throughout the body. After a short while visualize the Chen Star dispersing into black Qi within the kidneys, rising out through the nine orifices, then gathering once more above the crown of the head to form a black cloud. The practitioner feels himself situated within the black Qi and rising with the cloud vapor; after a moment it grows still, as if he has suddenly stepped into empty space. He then raises his head and recites the invocation:

The five spirits penetrate the true realm, transforming Qi so that yang harmony spreads widely; the Seven Origins revolve the divine spirits, their radiance descending upon the North. The Imperial Honored One issues his command, governing the light of the eight seasonal nodes; above he oversees the ten thousand immortals, below he rules the boundless sentient beings. Riding Qi he swiftly soars through the void, returning to my dwelling, bestowing upon me the mysterious talisman so that the power of transformation circulates without cease, and bringing the Ren Qi to enter…

The five divine spirits (Shen) penetrate the True Dao (the Way), generating the harmonious yang Qi (vital energy). The Seven Origins (star-spirits associated with the seven stars of the Northern Dipper) revolve the numinous Qi, their radiance appearing in the north. The Imperial Venerable issues commands, riding the luminous Qi at the Eight Nodes (the seasonal points of Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice). Above he commands the myriad immortals; below he oversees the boundless host of spirits. Riding the Qi he swiftly traverses the void, returning to my dwelling to confer upon me the Mysterious Talisman (a Daoist Fulu, or talisman and register). This talisman is capable of transformation and circulation: bearing Ren Water it submerges into the cavern, carrying Gui Water it ascends to the heavens; it seals and governs the Five Sacred Peaks, issues orders to the Nine Rivers; it summons mountain spirits and raises rains; using talisman-water it directs the flood-dragons. Thereafter, riding a flying chariot with a purple floral canopy overhead, he ascends into the Imperial Palace.

After the ritual is completed, one again knocks the teeth five times to communicate with the Five Spirits (Shen), swallows the saliva eighteen times, and then may cease. After nine years of cultivation, one can write Fulu (talismans and registers) and cast them into water, causing flood-dragons to appear on the surface, making the flowing waters halt and the waves subside; one may enter the water as if walking in the air. Burying the Fulu at the Northern Peak allows one to take office as an immortal official, obtaining divine medicines and the methods of immortality. After eighteen years of cultivation, one can depart this world instantly while sitting or standing, ride the void in flight, and ascend into Yuqing (Jade Purity), the highest heaven in Daoism.

This Dao method is most profound and is not to be transmitted to those lacking sincere qualifications. Should one rashly disclose the numinous text, seven generations of ancestors will be implicated, and the practitioner himself, after death, will enter the ranks of ghost officials, forever serving as a ghost laborer in the netherworld, never again able to become an immortal.

The Most High Ren-Gui Entering-Water Five Qi (Qi, vital energy) Class Talisman is written with cinnabar. At midnight on Lidong, face north and ingest it, using the same prayer method as previously described. Alternatively, on a Renzi or Guihai day in the tenth or eleventh month, write the talisman in cinnabar on a paulownia-wood board five cun wide and one chi two cun long, then bury it five chi deep beneath a mountain north of one’s dwelling. Only one Ren day and one Gui day each year meet the stated conditions; following this method, bury it once every three years rather than annually. In ordinary times it is enough to practice visualization (cunsi, quiet-hearted contemplation) and to carry out the observances according to the seasons. After nine years of persistence, the Black Emperor Lord and the Lord of Hengshan will descend and appear in person before the practitioner.

This talisman is also known as the Seven Transformations and Five Unions of the Intersecting-Ascent Cloud Gate, and likewise as the Myriad Completions of the Five-Numina Mysterious-Yin Central Path. Obtaining this writing, one may accomplish the immortal Dao (the Way); practicing in accordance with it, the bodily form transforms and one flies up to Purple Clarity (the immortal realm).

When burying the talisman, face north, knock the left teeth twenty-four times, and visualize black cloud-Qi covering the mountain above the head. Next visualize the Lord of the Northern Peak Hengshan riding a cloud chariot drawn by a black dragon and holding a five-colored flying-immortal feather staff (a ceremonial insignia symbolizing immortal office and authority); he is accompanied by twelve immortal officials of Hengshan, dwelling within the black cloud-Qi, overseeing and protecting the practitioner. Then look upward and pray:

“Xuanwu unites and soars, undergoing five transformations to become a spirit; three unions and nine separations finally converge at the Jade Gate. The regulations of the upper realm and the wishes of the eight directions are all received by me; stabilize the primordial Qi, guard the spirits, and cause the Five Sacred Peaks to protect. Ride emptiness and drive the void, causing the myriad demons to come to my side; summon the cloud chariot and the splendid purple carriage, fly through the great void, ascend to the Emperor of Dawn, accompany the Northern Lord forever, preserve life, and become a celestial Zhenren.”

When the prayer is finished, bury the talisman as prescribed, then look up, inhale the black cloud-Qi, and swallow it twenty-four times in succession before stopping.

The Lord of the Northern Peak Hengshan customarily, on the day of the winter solstice, submits in sequence the name registers of True Immortals who have already attained the Dao and of those just beginning to cultivate the Dao, presenting them to the High Supreme Emperor Lord, who verifies the mysterious names (the celestial registers).

On the winter solstice each year, the Lord of the Northern Peak Hengshan (Beiyue Hengshan Jun), chief deity of the Northern Peak, compiles a register of perfected immortals who have already attained the Dao together with those just beginning their practice, and presents it to the High Sovereign Lord. The Sovereign Lord then inspects the mysterious names (those recorded in the heavenly registers) and distinguishes the merits and faults of each person.

Those cultivating the way of flying immortals should, at midnight on the winter solstice, bathe, fast and still the mind, enter the chamber, burn incense, face north, and visualize the Lord of Hengshan. He is surnamed Fu and named Tongmeng. He wears a Precious Dawn Jade Crown of the Five Qi (qì, vital energy), a flying skirt of black brocade, and a fur robe of mysterious patterns and luminous glow; his waist is bound with a purple sash of interwoven numina, and he rides a flying wheel of mysterious rosy mists. The twelve immortal officials of the Northern Peak all ride flying turtles while holding five-colored floral banners; they circle toward the northwest, ascend the boundless Jade Clarity Heaven, and hover amid the mysterious clouds of the void.

Knock the teeth five times and silently recite: “Today is an auspicious day; the eight nodes revolve. The Dao Lord descends, looking down upon my body, taking charge of my fate register, that I may long preserve my heavenly years.” After this, visualize the Lord of Hengshan descending into one’s dwelling upon a flying wheel of black mists. Black Qi billows up and fills the entire room; within it the Lord of Hengshan holds purple slips and records one’s name in the purple-slip register. Then softly intone:

“Mysterious Yin revolves the numinous Qi, riding the sun and driving the dawn; the Five Qi unify and command the true Qi, universally leading the host of immortals. Peacefully abiding in the upper palace, lingering in the cloud arrays, looking down to inspect and illuminate, arriving at my dwelling. Inscribe my name upon the mysterious slips, record it in the jade chapters, that I may become penetrating and luminous and enter the perfected realm; command the Five Numina, seal the rivers and summon the mountains, bring down dragons and spread rain, draw clouds and generate mists. Riding the light numinous flying wheel, ascend into the Imperial Dawn.”

When the invocation is finished, raise the head and swallow the Five Qi, completing the rite. After nine years of this practice the Lord of Hengshan will descend, confer a mysterious dragon cloud chariot, and dispatch five immortal officials as assistants, enabling the practitioner to summon the divine perfected and numinous medicines of the north and to know future northern events together with their signs of fortune and misfortune. After eighteen years one may fly-ascend to Highest Clarity (Shangqing) and dwell long in the Jade Perfected realm together with the Emperor Lord of the Northern Peak.

The Yellow Emperor of the Central Peak: Internal Visualization of Wuji Entering Earth, the One Qi Ranked Talisman

The Central Yellow Emperor Lord (Zhongyang Huangdi Jun) has the surname Ma and the personal name Zhongshen. He wears a Yellow Dawn Penetrating-Heaven Jade Crown, a yellow brocade robe and a dark-yellow flying-cloud brocade skirt, and is equipped with the Yellow Emperor’s Yueyuan staff bound by a numinous flying purple sash. On Tai Sui days he regularly performs the ritual of the Entering-Earth One-Qi (vital energy) Rank Talisman (Rutu Yiqi Banfu).

The Central Yellow Emperor Lord rides a yellow cloud chariot, leading twelve Yellow-Plain Jade Maidens who ride twelve flying-scaled creatures and holding the Flowery Banners of the Five Emperors. He tours the Central Peak, Mount Song, to verify the registers of the Perfected (Zhenren), immortal officials, and the names of those who cultivate the Dao. He also proceeds to the twelve Water-Emperor Divine Kings of the Three Rivers and Four Seas to examine the merits, faults, and sins of practitioners, then transmits the results down to those who wear the talisman. Practitioners ingest this talisman in order to summon the spirits, visualizing the Qi of the Yellow Emperor so as to welcome the descent of the true spirit; thereby they may have their names removed from the Water Emperor’s register and entered upon the Jade Slips.

On a Tai Sui day after noon the practitioner should bathe, observe a fast and still the mind, enter the inner chamber, burn incense, ingest the Wuji Entering-Earth One-Qi Rank Talisman, and then knock the teeth twelve times. Next, visualize in the mind the personal name, attire, and appearance of the Central Yellow Emperor Lord, imagining him descending upon a yellow cloud chariot into one’s own dwelling. Dense yellow cloud-Qi fills the room and encircles the body. Then visualize the Yellow Emperor Lord transforming within the yellow Qi into the Stabilizing Star (Zhenxing, that is, Saturn), whose radiance is brilliant; it enters the body from the crown of the head and illuminates the spleen. Thereafter draw the breath inward and swallow twelve times, feeling warmth throughout the body.

After a short while, visualize the Stabilizing Star dispersing into yellow Qi within the spleen, issuing forth from the nine orifices of the body, then gathering once more above the crown of the head and transforming into yellow cloud-Qi. At this moment visualize yourself standing amid the yellow clouds and rising together with the cloud-Qi. After some time the mind and spirit become calm and settled; a sudden sense of openness and clarity arises, as though one were treading upon empty space. Then raise the head and recite the invocation, saying:

Zhongling Huangyuan, the Twelve Flying Jing (essence), the blending and transformation of the Five Qi (vital energy), and Gaohuang Dongming are all spirits (Shen) or divine powers named in the scripture (Jing). Today is the most auspicious of days, when one oversees the host of spirits, inspects the registers, collates the documents, erases transgressions, and restores people to life. The spirits turn their gaze and descend into my courtyard, delivering me from the misfortune of death and inscribing my name in the purple registers of the immortals; they support my true Dao (the Way), bestow upon me spirit soldiers, enabling me to rectify and constrain the Five Sacred Peaks, to seal the mountains and summon the numinous spirits, causing the hosts of demons to be annihilated and trials to cease, so that my methods of the Dao become pure, tranquil, and unobstructed.

I mount Wu and carry Ji, entering the formless realm; I raise clouds and bring rain, riding the Flying Empyrean Purple Carriage (a purple immortal chariot) to tour the Five Sacred Peaks and unite with the Emperor. After the rite is completed, one knocks the teeth twelve times more and swallows Qi twelve times, and may then stop. After nine years of practice, one can comprehend the sounds of the thirty-six kingdoms and know the forms and colors of the thirty-six Earth Sovereigns beneath the myriad abysses. By writing Fulu (talismans and registers) and holding jade implements, uniting oneself with Earth, and then burying the talisman at the Central Peak, one can cause the twelve Jade Maidens of Yellow Plain to deliver natural provisions and the medicine of immortality.

After eighteen years of practice, one can fly through the mysterious void and ascend into Jade Clarity. This method should be secretly transmitted only to immortals; if it is carelessly divulged, the ancestors of nine generations will suffer disaster and punishment, and the practitioner will bear the crime of the Three Destinies, to be punished in the netherworld.

The Taishang Wuji Rutu Yiqi Banfu (the Supreme Fulu of the One Qi of Wu and Ji Buried in Earth, a Fulu (talismans and registers) fashioned from the Qi (vital energy) of Wu and Ji and interred in the soil) is written with cinnabar. After midday on a Tai Sui day, one faces the direction of the prevailing season, ingests the Fulu, and offers the invocation in accordance with the method set forth earlier.

On the Wuchen, Wuxu, Jichou, and Jiwei days of the third, sixth, ninth, and twelfth lunar months, the Fulu is written in cinnabar upon a tablet of paulownia wood. The tablet is three cun wide and one chi two cun long and is buried at the center of the dwelling to a depth of one chi two cun. This is done on only a single day in each season; by this method the burial takes place once every three years and need not be repeated annually. In daily practice it suffices to engage in Cunsi (concentrated visualization) and to observe the prescribed dates. After nine years of persistence, the Yellow Emperor’s Lord of Mount Songgao (the spirit who presides over Mount Songgao) will descend and appear before the adept.

This practice is also called “Xuanzhen Zonghui Zisheng Wandu” (“Mysterious True Comprehensive Radiance Spontaneously Generating Ten Thousand Measures”) and “Shenfei Jiudao Lingbian Ziran” (“Spirit Flight along Nine Paths, Numinous Transformation of Itself”). One who perfects this Dao may at once ascend into the Cloud Palace.

When the Fulu is buried, one faces the seasonal direction, knocks the teeth twelve times, and visualizes yellow cloud Qi enveloping the mountain summit. The Lord of the Central Peak, mounted upon a yellow-dragon cloud chariot and grasping a mysterious-and-yellow twelve-section Hui (a staff that signifies divine authority), together with twelve immortal officials of Mount Songgao, dwells within the yellow Qi and shines upon the practitioner’s body. One then looks upward and recites:

“The three primal essences circulate, yellow clouds wreath about; the Dao unites with the transformations of the ten thousand things, and in the mysterious void the True Person is raised aloft. The spirits stabilize the numinous peak, and the Dao descends into my body. The Qi mechanisms of yellow and white distinguish themselves betimes, inscribing my name upon the purple immortal registers. Seal the mountain ranges, summon the rivers, and command the assembled immortals; raise the cloud Qi and send down the rain. Flying wheels turn within the yellow empyrean; riding the emptiness one treads into the mysterious realm and rises to the remote celestial heights.”

When the invocation is finished, the Fulu is buried according to the rule; one then looks upward, swallows the yellow Qi twelve times, and ceases.

The Lord of the Central Peak, Mount Song (Zhongyue Songgao Shan Jun), who governs the Central Sacred Mountain, on the days of wuchen, wuxu, jichou, and jiwei in the third, sixth, ninth, and twelfth months of each year, compiles and presents the registers of true immortals who have already attained the Dao together with those who have begun their cultivation. He submits these to the High Sovereign Lord, requesting an examination of the name registers of the immortal realm, a distinction of each person’s merits and faults, and an inspection of their cultivation of the way of flying immortals.

On these days after noon the practitioner should bathe, observe a purification fast while remaining in stillness, enter the inner chamber, burn incense, face the direction corresponding to the four seasons, and visualize the Lord of the Central Peak. This lord is surnamed Jiao and named Pusheng. He wears a jade crown of the Central Origin Yellow Dawn, is dressed in a yellow brocade flying skirt, draped in a fur robe patterned in mysterious yellow, and bears the seal of the Yellow Spirit Central Sovereign. He rides a flying wheel of yellow rosy clouds; twelve immortal officials of the Central Peak follow behind, each mounted on a flying qilin and holding a twelve-jointed banner of mysterious yellow. They whirl toward the southwest, ascend to the Jade Purity Palace (Yuqing Gong) above the boundless expanse, and hover between the void and the yellow clouds.

Then knock the teeth twelve times and silently recite in the heart: “Heaven above bestows my wish, and I receive this grace. When the mind is empty and still, it can communicate with the spirits; when one concentrates on the obscure and subtle, one can attain an immortal body. Lord of the Central Peak, please accompany me as a companion so that I may fly and ascend to the Golden Gate.”

After the silent recitation is complete, further visualize the Lord of Mount Song descending to one’s own chamber on the flying wheel of yellow rosy clouds. Yellow cloud-qi billows vigorously and fills the entire room. The mountain lord, situated within the yellow qi, holds a yellow bamboo register and writes my name upon it. Then softly recite the following prayer:

The Jing (essence) and Qi (vital energy) of the Yellow Spirit reside in the Central Mystery, while the Qi of the Dao (the Way) veils and shines upon the Purple Heaven. The three Qi merge into one, congealing in the empty void to become an immortal. It oversees the immortal registers and the chapters that preserve life, enabling one to consolidate longevity and extend the years; it causes a person’s name to be entered in the Eastern Floriate Immortal Palace and recorded among the immortals. The Five Spirits inspect and illuminate, making my Dao-Qi manifest; they enable me to enter and leave the empty void and the realms of subtle obscurity, and to discern the mysterious wonders of the Nine Heavens. The body can generate water and fire, transforming into ten thousand kinds of scenes; one rides the emptiness and treads the void, flying without obstruction.

After the ritual is completed, raise the head and swallow twelve mouthfuls of Qi (vital energy, the primordial qi of which Daoism speaks) and then stop. After nine years of cultivation one can converse face to face with the Lord of the Central Peak (Zhongyue Jun, the mountain god of the Central Sacred Mountain); he will send down a yellow-dragon flying carriage (an immortal vehicle drawn by a yellow dragon), confer the office of immortal official, and take substances of nature to bestow upon the body. After eighteen years of cultivation the arts of the Dao are accomplished and one may fly up to become an immortal, riding the emptiness and treading the void without obstruction. After the ritual is completed, likewise raise the head and swallow twelve mouthfuls of Qi. After nine years of cultivation one can converse face to face with the Lord of the Central Peak, welcome the yellow-dragon flying carriage, receive the conferral of immortal official rank, and obtain substances of nature to nourish the body; after eighteen years of cultivation the arts of the Dao are accomplished, one flies up to become an immortal and ascends into Jade Clarity (Yuqing, the highest heavenly realm of which Daoism speaks).

The Supreme Method of Inner Visualization of the Four Sea Water Emperors for Eliminating Sins and Erasing Registers

The Most High Nine-Crimson Sea-Sealing Talismans for Penetrating the True and Ranking

The Rank Talisman of the Nine-Source Azure Qi of the Eastern Sea Water Emperor

The Taishang Jiuyuan Qingqi Banfu, one of the Daoist Fulu (talismans and registers), is typically ingested in the early morning of Lichun or Chunfen, written in cinnabar on azure paper and swallowed while facing east. After the ritual, the talisman is written again in cinnabar on a paulownia-wood tablet, with one’s name, commandery, county, village, lineage title, age, and birth month recorded beneath it. Nine liang of azure stone, bound in azure silk, are then placed under the tablet and the whole is thrown into eastward-flowing water.

On this day the mind is purified and a fast observed. One enters an inner chamber, burns incense, faces east, knocks the teeth twelve times, and visualizes the Shen (spirit) King of the Eastern Sea Water Emperor. The Shenwang, surnamed Wang and named Duyuan, wears the Taichen Baoming crown, a flying skirt of azure-patterned kingfisher feathers, a seven-colored lion-tiger patterned pouch at the waist, and rides a jade-green dragon carriage. Twelve immortal officials of the Eastern Sea Water Emperor accompany him, each mounted on a dark-green dragon. They fly to the abode of the High Sovereign Jade Emperor, circle amid azure clouds, then descend upon the practitioner. Dense azure cloud Qi (vital energy) envelops the body inside and out.

The Shenwang then sits before the practitioner, scrapes away the “death slip” recording the date of death, and registers the name in the immortal registers. A brief invocatory prayer is recited.

The nine sources of Dongyuan connect upward to Yuqing (the Qingwei heavenly realm of Daoism). They differentiate into two kinds of Qi (vital energy) that then intermingle to generate the myriad things together; above they oversee the various Zhenren, below they administer the name-registers of all sentient beings. This day is auspicious, and the eight wishes are fulfilled at once. The Water Emperor expunges people’s sins and records their merits in the upper realm; Taiyi (a honoured Daoist deity) renders the lifespan secure, while the Huangning Qi preserves life. The physical form is linked to the Nine Capitals, the breath corresponds with Shen (spirit) and Jing (essence); on the left one commands the Tianjia spirits, on the right one mobilizes the Liuding spirits. One summons mountains and seas, causes dragon carriages to descend, and is borne aloft to pay court to the Three Pure Ones (Sanqing). The ceremonial array is orderly and solemn, the golden dang (Daoist crown ornaments) ring out. I wander in the void and banquet in the Purple Court (the heavenly palace); looking down I see the Water Palace, which receives my physical form. Borne aloft I pay court to the Three Pure Ones... This prayer is chanted repeatedly, praying that the Water Palace receive oneself so that one may endure and share the same longevity as the kalpic destinies of heaven and earth.

After completing the recitation one swallows the talisman, raises the head and swallows saliva nine times, then according to the Keyi (liturgy) casts the talisman into deep eastward-flowing water. After eighteen years of such practice, the Water Emperor will delete one’s name from the registers that record the sins of sentient beings and submit a report to Yuqing. Thereupon Yuqing will send down a dragon carriage; one will fly through the empty space, enter the ten-thousand-zhang abyss, and converse with the Water Emperor. This mysterious Dao (the Way) must not be transmitted at random.

The “Taishang Dongyuan Chiqi Banfu” (a Fulu (talismans and registers) transmitted by the Most High and related to red Qi (vital energy)) should be performed at noon on the day of Lixia or the summer solstice. Facing south, write the talisman with cinnabar on green paper and then swallow it. After the ritual is completed, write the talisman once more with cinnabar on a paulownia wood board, recording beneath it such information as one’s year, month, day, birth month, native place, and name. Wrap eight liang of red stone with red silk thread and then bind this around the talisman before casting it into a southward-flowing water.

When practicing this method, on the stipulated days one should purify the mind and keep a fast, enter a quiet room, burn incense, face south, and knock the teeth twelve times. Then visualize the Divine King of the Southern Sea Water Emperor. The Divine King is surnamed Kai and named Naling; he wears the Taichen Baoming crown, is clad in a red brocade-patterned skirt, and is fastened with intersecting-spirit purple sashes and a nine-colored pouch. He flies in a cloud chariot drawn by a jiao dragon. Next visualize the twelve immortal officials of the Southern Sea Water Emperor, riding twelve flying dragons, going together to the High Sovereign Jade Emperor, lingering in the cyan clouds, and then returning into one’s own body, causing the cyan Qi to permeate deeply. The Divine King sits opposite one in front, expunges the records of one’s faults, and registers one’s name in the immortal registers. Then silently recite the incantation:

The Nanyang Red Abyss (the deep abyss in the southern waters) connects the springs of ten thousand valleys. The Water Emperor Lord is stationed here, overseeing the immortal spirits in the waters, examining and determining the registers of sins, and recording meritorious deeds in Zichen (the abode of celestial immortal officials). On an auspicious morning, summon the divine dragons and cloud mists; they wander in the mysterious void and descend before my altar, combining with my Qi (vital energy) so that the Dao (the Way) is naturally accomplished. In this way I can subdue evil demons, annihilate sprites and monsters, command the great seas, and seal the mountain peaks.

The Six Masters (divine generals who protect the practitioner) open the way, enabling me to reach the water sources; they raise clouds of Qi, send down rain, and roar to summon the spirits before me. Whatever I pray for or invoke, there is nothing that cannot be fulfilled as spoken. I shall fly up to Shangqing (a Daoist heaven) and pay homage to Yuchen (a celestial honored deity).

After the ritual is completed, raise the head and swallow the breath eight times, then according to the regulations cast the Fulu (talisman) into the southward-flowing abyss. After eighteen years of cultivation, the Water Palace will no longer keep registers of sins; the Divine King will enter the practitioner’s name in the Jade Emperor’s register and bestow a cinnabar chariot drawn by cloud dragons (a celestial vehicle). The practitioner can thereby fly through the great void, climb mountains and cross seas, be welcomed and protected by the ten thousand spirits, discern the obscure and enter the mysterious, and unite in truth with the Emperor Lord.

If this numinous text is rashly leaked, one will be punished by the divine soldiers of the Five Emperors; if it is carefully preserved, one may become an immortal.

The West Sea Water Emperor Dongyuan White Qi Rank Talisman is the name of this talisman.

The ritual of the Taishang Dongyuan White Qi (vital energy) Spotted Talisman is customarily performed on the day of the Beginning of Autumn or the Autumnal Equinox, during the Shen hour (approximately three to five in the afternoon), facing west. The talisman is written in cinnabar on azure paper and then ingested. After the rite concludes, the talisman is written once more in cinnabar on a board of tung wood; beneath it are recorded the year, month, and day, the commandery, county, and village, together with the name, age, and date of birth of Master Yue. Six liang of white stones, bound in white silk, are placed upon the talisman and then cast into a westward-flowing stream.

When cultivating this method, one observes a pure fast that day, burns incense indoors, faces west and knocks the teeth twelve times, while visualizing the Divine King who is the Water Emperor of the Western Sea. The Divine King’s surname is Dao and his taboo name is Dongqing. He wears the Treasure-Bright Crown of the Great Dawn, a flying skirt of plain brocade, and the seal of the Plain Numinous Life Spirit, carrying a nine-colored master’s tiger-head pouch. He rides a flying palanquin, followed by twelve immortal officials of the Western Sea Water Emperor, each mounted on a white tiger, soaring through the mysterious void to attend the court of the High August Jade Emperor. Circling amid azure clouds, he then returns and descends before the practitioner, striking out the entries in the register of sins, inscribing the name in the immortal registers, and presenting a memorial before the Jade Emperor.

One then recites softly the following prayer:

“The Valley of Yang towers ten thousand zhang, the Cavern Abyss divides into nine currents; the twelve imperial palaces and the Water Marquis of the Nine Rivers, I pray you ascend to the Jade Void and then descend before me, erase my records of guilt, inscribe my immortal name, and present the memorial before the Jade Emperor.”

One recites softly once more:

“The Valley of Yang towers ten thousand zhang, the Cavern Abyss divides into nine currents; the twelve imperial palaces and the Water Marquis of the Nine Rivers, above they govern the Jade Void, below they command the Divine Continent. Today is an auspicious day; the Divine King goes forth, administering my life register and protecting my numinous talisman. I pray the True Deity turn and bestow presence, descending to my dwelling, to erase my records of guilt and enroll me in the heavenly books. The Great Dao (the Way) of itself is set in motion, enabling me to mount the wind and drive the clouds aloft, to unite with the auspicious Qi of the Primordial Beginning and to stand alongside the Heavenly Emperor.”

When the prayers are finished, one raises the head and swallows six breaths of Qi, thereby completing the rite. Thereafter, according to the prescribed form, the talisman is thrown into a deep westward-flowing body of water. Cultivating this method for eighteen years, one may traverse the Western Sea and tread the ten-thousand-zhang abyss; the sea deities will escort and welcome one so that one is not bound by the prohibitions of the waters, and they will bestow a chariot of descending dragons, permitting flight through the Great Void. The water officials will expunge one’s offenses and report the name to the imperial court. This Daoist method is lofty and wondrous and is not transmitted in the world; should anyone behold this writing, even without studying it they may become an immortal.

Northern Sea Water Emperor Dongchuan Black Qi Spotted Talisman

The “Taishang Dongchuan Heiqi Banfu” (Supreme Cavern-River Black Qi Rank Talisman) is to be prepared at midnight on the day of the Beginning of Winter or the Winter Solstice: facing north, write the talisman in cinnabar on green paper and then ingest it. After the ritual is completed, write the talisman once more in cinnabar on a paulownia-wood tablet, recording beneath it the year, month, day, prefecture, county, village, the name of Master Yue, his age, and month of birth. Then take five liang of black stone, wrap it with black silk, place it upon the talisman, and cast them together into northward-flowing water.

When performing this Daoist method, one must that day remain in purity and observe a fast, enter the inner chamber, burn incense, face north, and knock the teeth twelve times. Knocking the teeth is a common Daoist ritual practice for visualizing the spirits and showing reverence to the deities. Next visualize the Divine King who is the Water Emperor of the North Sea: his surname is Xi, his taboo name Yuanyuan; he wears the Great Dawn Precious Brightness Crown, is clad in a flying skirt of mysterious-colored brocade, has a Huoluo Seven-Origins five-colored tiger-head sash pouch at his waist, and rides a flying carriage of mysterious clouds. The twelve immortal officials of the North Sea Water Emperor follow, each mounted on a flying tortoise. They wander through the mysterious void, ascend to pay homage to the High Sovereign Jade Emperor, and linger above the mysterious numinous realm amid dense flourishing green Qi (vital energy). Thereafter the true deity turns and descends, appearing before the practitioner, erases the entries from the register of sins, inscribes the name in the jade registers, and reports the practitioner’s circumstances to the Jade Emperor of Highest Clarity. Finally, reciting the prayer in a low voice, one says:

Heaven and earth divide and the waters flow forth, the Four Great Rivers each becoming clear and luminous. The water palaces of the Three Rivers and the imperial spirits in the waters of the Nine Rivers all take charge of inspecting the registers of names, examining the records, and judging offenses: those who possess the Dao (the Way) have their merits recorded, while those with faults are punished. Today is an auspicious day; the imperial spirits shine upon my courtyard, true Qi (vital energy) circulates and descends, and I am thereby able to become an immortal. The spirits of the Three Rivers and Four Seas come to protect my body; the transformations of which I speak immediately manifest. I can fly through the mysterious void, ascend to the remote and secluded realms of the eight directions, long preserve the radiance of the sun, moon, and stars, and endure as long as heaven and earth.

When the recitation is finished, one raises the head and swallows the Qi of the eight directions, then, following the ritual method, casts the talisman into the abyss of the North Sea. After cultivating this method for eighteen years, one can summon the Water Marquis and the twelve jiao dragons, command the force of the waters, raise clouds and vapors, darken the daylight, fly through the void, and ascend into Yuqing (Jade Clarity, a high celestial realm of the Three Pure Ones). This method is profound and mysterious; those who have not received the authentic transmission must not practice it. Transmitting it in violation of the prohibition will bring disaster, endangering oneself and implicating seven generations of ancestors. It may therefore be secretly transmitted only to immortals.

The Most High Nine-Crimson Striped Fulu is a Fulu (talismans and registers) transmitted from Heaven, written by condensing the flying mysterious purple Qi (vital energy). The Sovereign Lord of Highest Truth uses it to seal mountains and summon mountain Shen (spirits), and can also subdue the Shen of rivers and streams and control the numinous beings in the waters. The talismanic script is profound and mysterious, its radiance appearing in the Shangqing realm. The Primordial Heavenly King treasures it in the Golden Chamber of the Jade Terrace within the Palace of Jade Vacuity.

According to the ancient rules of transmission, this Fulu is transmitted only once every seven thousand years. Those not entered into the immortal registers who have not obtained golden names and jade characters cannot hear of its contents. If a person is able to behold the talismanic writing, they can achieve the rank of highest immortal. Practitioners should follow the regulations, performing the ingestion of the Fulu, worship, and prayers on the Eight Nodes (the four seasonal commencements, two equinoxes, two solstices, and other important festivals), and bury the Fulu in the mountains or cast it into the sea. During nine years of practice, the immortal officials of the Five Sacred Mountains will protect the practitioner; the Water Emperor and water numina will come according to their directions to welcome them; the Five Emperors will report the practitioner’s name to the Mysterious Palace. The water officials will also send down Fulu, perform worship and prayers, and bury the Fulu in mountains or throw them into the sea. Within these nine years, the immortal officials of the Five Sacred Mountains guard the practitioner, the Water Emperor and water numina welcome according to direction, the Five Emperors report the name to the Mysterious Palace; the water officials send down documents that eliminate transgressions. Dragons will descend, clouds of Qi will cover all, and the various transformations will be difficult to fathom.

In addition, one should according to convention write the Fulu with colored pigments and wear it upon the body. When climbing mountains or crossing waters, the myriad Shen will protect the body, causing the elimination of demonic obstacles, the overcoming of trials, and the intimidation of various sprites. Five-colored clouds of Qi will descend upon the dwelling, purple smoke will arise of itself; a circular halo will appear above the head, luminous and transparent within and without. The practitioner will rank together with the immortal perfected of the eight directions, the Three Primes (the upper, middle, and lower Three Prime Shen) will descend in carriages, then fly through the mysterious void, ascending into the Yuqing realm.

If one obtains this kind of talisman—Fulu (talismans and registers), which in Daoism serve as vessels for the power of the spirits—and wears it on the person for three years, one can become a True Person of the Five Sacred Mountains (the immortal true ones who preside over the Five Peaks). When traveling the rivers and crossing the seas, one can become a King of the Four Seas, receiving the protective aid of the Five Emperors and being respectfully received by the myriad gods.

After cultivating this method for nine years, one can walk ten thousand zhang through the water and subdue flood dragons. Those who enter the mountains to dwell in seclusion and pursue study can likewise become True Persons among the Peaks; when traveling the rivers and crossing the seas, they can become Kings of the Four Seas, receiving the protective aid of the Five Emperors and being respectfully received by the myriad gods. If one continues to cultivate for another nine years, one can see the Five Emperors and the gods of the Five Sacred Mountains manifest and converse with oneself; one can also raise clouds and bring rain, instantly summon dragon mist, with transformations without end, so that whatever is thought of meets with a response. After eighteen years of cultivation, one can fly and ascend to Shangqing (the higher celestial realm of which Daoism speaks).

This method of the Dao is exceedingly lofty and subtle, and must not be transmitted at random in the world. If one carelessly divulges the numinous writing, seven generations of ancestors will be held to account; the person themselves will also lose their life and remain for a long time a ghost official. At the time of transmission, disciple and master must together observe ritual fasting and purification for thirty days, or for seven days, and prepare three liang of gold, fifty chi each of silk fabrics in the five colors, forty chi of brocade, and one jin of incense. They must go to the cliffs of the Five Sacred Mountains, report to the Five Emperors, inform the Five Spirits (the numinous deities of the five directions), as well as the Heaven Officials, Earth Officials, and Water Officials of the Three Rivers and Four Seas, and proceed in accordance with the Covenant of the Four Extremes (the covenant sworn with the spirits of the four quarters). Only then may transmission take place.

If the one receiving the method has not reported the matter to the celestial spirits, the Jade Lads and Jade Maidens who attend upon the scriptures will memorialize it to the Highest One (the supreme deity), and the divine soldiers of the Five Emperors will descend to inflict punishment. Those who carelessly leak it will implicate nine generations of ancestors, and they themselves will also meet with punishment and destruction. To receive the transmission without establishing a covenant will cause calamity to reach seven generations of ancestors; the person themselves will suffer the disaster of wind and fire, and will of themselves lose the scripture and its method.

For this reason, the Upper Prime Sovereign once admonished the Five Emperors: if the scripture has not been bound by covenant, it may not be transmitted or announced; if the recipient of the method has not made a report, the True Dao will be lost. Both parties to the transmission must bear responsibilities that concern life and death. Those who cultivate should follow and observe the scripture. So long as one cultivates in accordance with this, the methods of the Dao will invariably descend, the work of immortality will invariably succeed, the living and the dead can share in the blessings, and good fortune will also extend to one's kin. This numinous writing is of the utmost preciousness; it is the most essential true transmission of this Dao.