《太上洞神行道授度仪》

The Suqi Ritual (the ceremony of first announcing and praying to the deities before formally conducting the Dao)

Facing north, bow once more, then remain kneeling and click the teeth thirty-six times.

The humble Perfected of such-and-such rank, your servant so-and-so, respectfully announces and invites: the Supreme Dao Lord of the Nine Heavens, the Supreme Elder, the Great Gods of the Immortal Capital of the Nine Elders, the Elders of the Nine Qi (Jiuqi, vital energy), the True Lords of the Three Sovereigns, the Honored Lords of the Eight Emperors, the Immortal Officials of the Mysterious Lords, the True Gods of the Grand Mystery, the Official Lords of the Spiritual Bureaus of the Thirty-six Heavens, the Lords of the Seven Stars of the Jade Balance of the Celestial Pivot including Yaoguang, the Heavenly Worthies of the Northern Pole of the Purple Palace of the Three Terraces, Lord Tianyi Taiyi, the Upper Spirits of the Floral Canopy of the Mysterious Gods of Grand Tenuity, the inner and outer spiritual officials of the Twenty-eight Lunar Mansions, together with all the deities of the Five Sacred Peaks, the Eight Mountains, the Four Waterways, the Nine Sources, the Grotto-Heavens, the Sun Terraces, the Divine Provinces, the Immortal Mansions, the Great Marsh of Zhen Waters, the Inner Palace of the Heavenly Empress, the Nine Heavens and Nine Earths, and the Limitless Worlds.

Now, with respectful address, I request that the Upper Spirits of the Floral Canopy of the Mysterious Gods of Grand Tenuity, the inner and outer spiritual officials of the Twenty-eight Lunar Mansions, together with all the deities of the Five Sacred Peaks, the Eight Mountains, the Four Waterways, the Nine Sources, the Grotto-Heavens, the Sun Terraces, the Divine Provinces, the Immortal Mansions, the Great Marsh of Zhen Waters, the Inner Palace of the Heavenly Empress, the Nine Heavens and Nine Earths, and the Limitless Worlds, graciously listen. After reciting the prayer, say:

“Now, taking this occasion of morning audience, I first make this announcement and prayer. I earnestly request that all the gods descend to inspect and observe, protect and bless us, dispel disasters and calamities, and send down blessings. I strictly keep the pure fast and purify my person, hoping to receive the protection of the True Gods of the Numinous Sovereign. I repent and offer apology, praying for pardon of the evil roots and karmic enmities accumulated since the time of my nine ancestors, so that faults and punishments may be dissolved. May the Three Officials (Sanguan, the deities who govern Heaven, Earth, and Water) transmit the command to the Northern Emperor (Beidi, the ruling deity of the North) to strike my name from the Red Registers (Chijian, the ledgers that record sins and those subject to punishment), allowing me to pass through misfortune, preserve peace, receive blessings, and be granted the grace of the Heavenly Emperor.”

Having spoken these words, kowtow thirty-nine times and bow once more.

The Yangong Ritual (the ceremony of declaring merits)

Facing north, bow, then remain kneeling and click the teeth six times.

This humble minor Perfected One of such-and-such rank, your servant so-and-so, respectfully addresses the Supreme Dao Lord of the Nine Heavens, the Supreme Elder, the Great Gods of the Nine Elders Immortal Capital, the Elder of the Nine Qi (vital energy), the Perfected Lords of the Three Sovereigns, the Honored Lords of the Eight Emperors, the Immortal Officials of the Mysterious Capital, the Perfected Gods of the Grand Mystery, the Spirit Officials of the Thirty-Six Heavens, the Lords of the Seven Stars of the Northern Dipper, the Heavenly Worthies of the Three Terraces, the Purple Palace, and the North Pole, the August Perfected Lord of Heavenly Unity, the Lord of Heavenly Unity and Grand Unity, the Mysterious Gods of the Grand Tenuity and the Upper Spirits of the Floral Canopy, the Inner and Outer Spirit Officials of the Twenty-Eight Lunar Lodges, as well as the Five Sacred Peaks, the Eight Mountains, the Four Waterways, the Nine Sources, the Grotto-Heavens, the Sun Terrace, the Divine Continent, the Immortal Mansions, the Great Marsh of Zhen Waters, the Inner Palace of the Heavenly Empress, and all the divine multitudes throughout the Nine Heavens and Nine Earths and the boundless worlds:

Today a ritual assembly is being held for such-and-such a matter concerning so-and-so. The assembled gods were invited to descend upon the purification altar, to guard the ritual space and keep diligent watch over it. Now that the ceremony has concluded, may each of you return to your respective palaces and chambers and receive rewards according to your merits. After completing the rites of audience, this memorial of farewell is respectfully submitted. May I, having observed pure fasting and kept myself clean and self-disciplined, hope to commune with the numinous August Perfected Gods. Through confession and atonement, may the roots of evil karma and the karmic adversaries accumulated since the nine generations of my ancestors be pardoned, and may the condemnations of my faults be dissolved. May the Three Officials (the divine bureaus governing Heaven, Earth, and Water) report downward to the Northern Emperor (the deity who presides over the underworld), that my name be struck from the Red Slips (the registers recording sins), so that I may pass through calamities, preserve peace and security, receive blessings, and be granted the grace of the Heavenly Emperor.

When the rites are finished, kowtow thirty-nine times, then perform two further bows.

Next, burn incense, click the teeth twenty-four times, and offer this prayer:

O Spirit Maiden of the incense smoke, please report to the August Lord: this humble minor Perfected One, so-and-so, has observed pure fasting and cut off worldly ties, hoping to commune with the numinous responses of the Five Directions. May cultivation ultimately attain perfection, disasters be eliminated and blessings brought forth, and may he ascend into the immortal realm of the Three Pure Ones (Sanqing).

Then chant a Yang Song, and after singing it through once, depart.

The clear and soaring Yang Song in the jue mode, its tones like Sanskrit chant, floats and surges throughout the Ten Directions. All things are verdant and luminous, drawing numinous responses hither. May cultivation ultimately attain perfection, disasters be eliminated and blessings brought forth, and may he ascend into the immortal realm of the Three Pure Ones.

Then chant another Yang Song, and after singing it through once, depart.

The clear and soaring Yang Song in the jue mode, its tones like Sanskrit chant, floats and surges throughout the Ten Directions. All things are verdant and luminous; may they carry me up to the Ninefold Heavens. The string music of the West plays harmonious tones, moving and awakening the Eastern King Lord, the honored one among male immortals.

Facing north, burn incense for one circuit, knock the teeth twenty-four times, and recite: O goddess of the incense smoke, please report to the Imperial Lord: this humble Xiaozhao Zhenren Jia-Yi, on account of a certain matter (specific details omitted here), has purified the heart, observed fasting, and withdrawn from worldly dust, hoping that numinous efficacy will manifest. May I above succeed in cultivating to become a Zhenren, dispel disasters and increase blessings, and ascend into the Three Heavens.

Facing the Heavenly Sovereign of the north, perform two bows and then kneel. The undersigned Xiaozhao Zhenren, your minister so-and-so, respectfully reports: Taiyuan Sanxuan Kongtian Jiazi Yuanjian Tianhuang Zhenjun, Taihao Yuanyin Ningtian. Now, on account of a certain matter (specific details omitted here), I have bathed to purify the body, cleansed body and mind, and invited the true numina to descend. Above I wish for the emperor’s bodily health and the nation’s peace; below I seek lasting fortune and longevity for myself, and that the parents of seven generations may escape the net of sins and transgressions. I earnestly request the Imperial Lord to look down and examine, to descend and protect, and to clearly discern my sincere heart. Knock the head thirty-nine times, then perform two more bows.

Next, facing the Earthly Sovereign of the southwest, perform two bows and then kneel. The undersigned Xiaozhao Zhenren, your minister so-and-so, respectfully reports: Sanyuan Suxu Yutian Jiashen Yuanjian Dihuang Zhenjun, Nanhe Santai Feilong. Now, on account of a certain matter (specific details omitted here), I have bathed to purify the body, cleansed body and mind, and invited the true numina to descend. Above I wish for the emperor’s bodily health and the nation’s peace; below I seek lasting fortune and longevity for myself, and that the parents of seven generations may escape the net of sins and transgressions. I earnestly request the Imperial Lord to look down and examine, to descend and protect, and to clearly discern my sincere heart. Knock the head thirty-nine times, then perform two more bows.

Next, facing the Human Sovereign of the northeast, perform two bows and then kneel. The undersigned Xiaozhao Zhenren, your minister so-and-so, respectfully reports: Qiwei Haoyu Xutian Jiayin Yuanjian Renhuang Zhenjun, Shangfei Changzi Nandan. Now, on account of a certain matter (specific details omitted here), I have bathed to purify the body, cleansed body and mind, and invited the true numina to descend. Above I wish for the emperor’s bodily health and the nation’s peace; below I seek lasting fortune and longevity for myself, and that the parents of seven generations may escape the net of sins and transgressions. I earnestly request the Imperial Lord to look down and examine, to descend and protect, and to clearly discern my sincere heart. Knock the head thirty-nine times, then perform two more bows.

Here “Xiaozhao Zhenren” is the Daoist’s self-appellation in the Zhaijiao (purification ritual); “Jia-Yi,” “so-and-so,” and “a certain matter” are placeholders left for filling in the name and the object of prayer. The ritual proceeds in sequence by facing the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign to perform the rites and prayers, including the steps of burning incense, knocking the teeth, kneeling, and kowtowing.

Perform nine bows toward the Nine Heavens of the North, and likewise nine bows each toward the West, South, and East.

Then chant nine yang songs, repeating them three times.

The clear and lofty yang songs in the Jiao mode examine my sincere heart. I kowtow thirty-nine times and then perform two further bows.

Perform nine bows toward the Nine Heavens of the North, and likewise nine bows each toward the West, South, and East.

Then chant nine yang songs, repeating them three times.

The clear and lofty yang songs in the Jiao mode reverberate through the air, their force soaring and stirring the ten directions. Myriad plants and trees shine verdant and luminous, carrying me upward to the Ninefold Heavens. Western string music rises high, its tones distant and lingering, communicating with Dongwanggong (the Eastern King Lord, a venerable Daoist deity).

The Yuandong (the primordial cavern, the source and mysterious realm of which Daoism speaks) opens and sets transformation in motion; the newly born yang qi (vital energy) urges all things to sprout. Gentle spring winds stir the branches of jade trees, and lofty groves reflect the rosy clouds. Goumang (the deity who oversees spring and the growth of plants) exhorts people to till the fields, while the radiance of sun and moon illuminates the distant east. Immortals and sages wander in the Xuanpu (the legendary immortal garden), ethereal Brahma sounds arise, and reed-pipe music follows in concert.

Riding the luminous scenes of sun and moon, one arrives at the Chamber of Great Rosy Clouds, where chariot wheels gather at the Nine Heavenly Courts. The assembled immortals loudly intone the soaring Brahma chants, and yang songs continually resound. If one is not an immortal of profound spiritual nature, how could one be transformed through ritual music and returned to purity?

The harmonious and well-attuned songs of Yin-Yang allow the two qi of heaven and earth each to find their proper place. Dwelling in quietude and cultivating stillness, one aspires wholeheartedly to soar and become immortal, unswayed by worldly pulls. Before one even notices how far one has risen from the ground, the person has already ascended high into the mysterious realm. One sighs for those who rush about in pursuit, who do not know how to nourish the root of life.

Yang songs continually resound. If one is not an immortal of profound spiritual nature, how could one be transformed through ritual music and returned to purity?

The harmonious and well-attuned songs of Yin-Yang allow the two qi of heaven and earth each to find their proper place. Dwelling in quietude and cultivating stillness, one aspires wholeheartedly to soar and become immortal, unswayed by worldly pulls. Before one even notices how far one has risen from the ground, the person has already ascended high into the mysterious realm. One sighs for those who rush about in pursuit, who do not know how to nourish the root of life.

Yang qi flourishes, plants and trees grow lush; one intones the Jinliang of the South (here suspected to be a musical piece or ritual term). Warm southern winds brush the treetops, and vermilion phoenixes fly forth in response. Brahma sounds arise upon the void, leisurely performing the nine-chapter musical pieces.

Driving the chariot to the exquisite places of the Plain Grove, one raises the ritual staff and strikes the golden bells. Phoenix-like music harmonizes with the eight tones, and precious floral ornaments reflect the sovereign’s countenance. Yang songs issue from the immortals’ abodes, and flying flutes accompany them. I naturally accord with the music; who can truly understand the wondrous attunement within?

Roaming at the summit of Mount Song, one’s form lofty and distant, playing amid the immortal realms. The original text at the end has textual corruption and cannot be precisely deciphered; the identifiable portions roughly mean: Immortals loudly sing, melodiously intoning yang songs; the assembly in unison plays the nine strings, their breaths in harmony, the chorus exquisite.

Bright lamps continue through the long night, illuminating the secluded halls with mysterious radiance. Sacred chants (the sounds of Daoist recitation and praise) drift down from above the Phoenix Grove as a pure breeze stirs the jade earrings (jade ear ornaments). Songs of Yang interweave with the voices of the assembled, and the surrounding galleries glow with bright crimson light.

In the vast cold courtyard the immortal palaces stand distant and profound. The spirit of Mysterious Darkness sings the Yang song, and the Eight Scenes (Bajing, the eight kinds of celestial vistas spoken of in Daoism) emerge draped in clouds. After bathing, body and mind unite with the Yang essence (Jing); one recites at length the name of Taiyi (a supreme Daoist deity). Were one not a worthy of steadfast will, how could one delight in so lofty and tranquil a life?

Facing north, one again performs the rite of bowing, then kneels at length and knocks the teeth thirty-six times.

The humble Daoist of such rank, the minor immortal, your servant [name] (the ritual performer refers to himself thus, inserting the personal name in place of “某”), respectfully petitions the Supreme Lord of the Dao of the Nine Heavens. [In the original text the phrase “太贤，安能好遥逸” repeats an earlier verse here, and the meaning appears disordered.]

Facing north, one again performs the rite of bowing, then kneels at length and knocks the teeth thirty-six times.

The humble Daoist of such rank, the minor immortal, your servant [name], respectfully petitions the following: the Supreme Lord of the Dao of the Nine Heavens, the Supreme Elder, the Great Spirit of the Nine Elders of the Immortal Capital, the Elder of the Nine Qi (the deity who governs the nine kinds of primordial Qi), the True Lord of the Heavenly Sovereign established in the Jiazi primordial construction of the Three Mysteries Empty Heaven of Supreme Origin, the True Lord of the Earthly Sovereign established in the Jiashen primordial construction of the Jade Heaven of Three Origins Empty Element, the True Lord of the Human Sovereign established in the Jiayin primordial construction of the Vast Dense Empty Heaven of Seven Subtleties, the Honored Lords of the Eight Emperors, the True Spirits of Supreme Mystery among the Immortal Officials of the Mysterious Capital, the Official Lords of the Spiritual Offices of the Thirty-Six Heavens, the Lords of Xuanji, Yuheng and the Seven Stars including Yaoguang, the Heavenly Worthy of Taiji (Supreme Ultimate) in the Purple Palace of the Three Terraces, the Lords of Tianyi and Taiyi, the Upper Spirit of Huagai the Mysterious Spirit of Taiwei, the inner and outer star officials of the Twenty-Eight Lunar Mansions, together with all the deities of the Five Sacred Mountains, Eight Mountains, Four Waterways, Nine Sources, Grotto-Heavens, Yang Terrace, Divine Continent, Immortal Prefectures, Great Marsh of Zhen Waters, Inner Palace of the Heavenly Empress, and every spirit throughout the boundless worlds of the Nine Heavens and Nine Earths.

Now, for such-and-such a matter (here one fills in the object of the petition), with a body made pure through fasting and precepts I respectfully invite the spirits to descend. I confess and make amends for past faults, praying that the evil roots and karmic bonds formed since the nine ancestors may all be pardoned and that guilt and punishment may be dissolved. I pray that the Three Officials (the Officials of Heaven, Earth and Water) will report this to the Northern Emperor, requesting that the charge be removed from the Red Registers (the records of sins), so that I may pass through calamity, obtain peace, receive blessings and be granted the grace of the Heavenly Emperor.

The rite completed, one kowtows thirty-nine times and then performs the bowing rite once more.

Next one burns incense, knocks the teeth twenty-four times, and recites the incantation, saying:

Incense smoke serves as messenger, reporting to the Sovereign Lord: the Xiaozhao Zhenren (the practitioner referring to himself thus in Daoist ritual) Jia Yi has already observed fasting and purification while withdrawing from worldly dust, hoping to obtain the five penetrating powers of the Shen (spirits); he prays to become a Zhenren, to dispel disasters and confer blessings, and to ascend into the Three Heavens.

A yang song (a hymn of praise to the deities during the ritual) is then sung. After it has been sung once, the participants withdraw.

Clear and resonant horn tones accompany the yang song as it arises, the melody drifting and stirring the four directions. Plants and all things glow with radiance; may they lead me to ascend the Ninefold Heavens. Western string music soars aloft; may it eliminate calamities, bring good fortune, and enable ascent into the Three Heavens.

Another yang song is then sung. After it has been sung once, the participants withdraw.

Clear and resonant horn tones accompany the yang song as it arises, the melody drifting and stirring the four directions. Plants and all things glow with radiance; may they lead me to ascend the Ninefold Heavens. Western string music soars aloft, the sounds spreading forth to move and enlighten Dongwanggong (the Eastern King Lord, a Daoist Shen who governs the East).

The Dongshen (Cavern of Spirit) Ritual of Offerings to the Three Sovereigns

The essential points of the offering ritual are compiled below according to the Jing (scriptures), for like-minded practitioners to cultivate together. Seats are first arranged in the three directions of zi, shen and you; incense, lamps, tables, dragon-patterned banners (colorful flags painted with dragon motifs), together with three natal plates and nine cups (three plates and nine cups for offerings to the natal Shen), wine, dried meat, fruits, cakes and other offerings are placed according to the ritual.

If princes and high officials seek grace and blessings for important affairs, they should follow the Jing and precepts. Ordinary people of modest means may arrange the abundance or simplicity of offerings according to actual circumstances; the essential point is to devote one’s full effort, with sincerity taking precedence.

Upon entering the altar, incense is burned in sequence for one circuit; facing north, the teeth are knocked twenty-four times and an incantation recited: “Incense smoke serves as messenger, reporting to the Sovereign Lord: the Xiaozhao Zhenren has already cultivated with complete devotion.”

Upon entering the altar, incense is burned in sequence for one circuit; facing north, the teeth are knocked twenty-four times and an incantation recited: “Incense smoke serves as messenger, reporting to the Sovereign Lord: the Xiaozhao Zhenren so-and-so has already observed fasting and purification while withdrawing from worldly dust, hoping to obtain the five penetrating powers of the Shen; he prays to become a Zhenren, to dispel disasters and confer blessings, and to ascend into the Three Heavens.”

Next, facing the Heavenly Sovereign in the north, two bows are performed, followed by a prolonged kneeling. The announcement is made: “The ranked Xiaozhao Zhenren, your servant so-and-so, has today specially bathed and purified the body, inviting the true Shen to descend, and respectfully prepares modest offerings to invite the Taiyuan Sanxuan Kongtian Jiazi Yuanjian Tianhuang Zhenjun and the Taihao Yuanyin Ningtian. He prays that the Shen descend to inspect his sincere heart.”

After speaking, two further bows are performed.

Then, facing the Earthly Sovereign in the southwest, two bows are performed, followed by a prolonged kneeling.

I, the Zhenren of lesser rank, your humble servant so-and-so (the ritual officiant’s self-designation), have now bathed and purified my body and respectfully invite the true deities to descend. I have carefully prepared these modest rites and invite the Jiashen Yuanjian Dihuang Zhenjun of the Sanyuan Suxu Yutian, together with Nanhe Wang Taifeilong. May these two divine Zhenren descend and clearly perceive the sincerity of my heart. Perform the salute once more.

Facing the Human Emperor in the northeast, perform the salute once more and kneel.

I, the Zhenren of lesser rank, your humble servant so-and-so, have now bathed and purified my body and respectfully invite the true deities to descend: the Jiashen Yuanjian Dihuang Zhenjun and Nanhe Wang Taifeilong. May these two divine Zhenren descend and clearly perceive the sincerity of my heart. Perform the salute once more.

Facing the Human Emperor in the northeast, perform the salute once more and kneel.

I, the Zhenren of lesser rank, your humble servant so-and-so, have now bathed and purified my body and respectfully invite the true deities to descend. I have carefully prepared these modest rites and invite the Jiayin Yuanjian Renhuang Zhenjun of the Qiwei Haoyu Xutian, together with Shangfei Changnandan. May these two divine Zhenren descend and clearly perceive the sincerity of my heart. Perform the salute once more.

Then pour the wine, face the Heavenly Emperor Lord, perform the salute once more and kneel.

I, the Zhenren of lesser rank, your humble servant so-and-so, respectfully petition once more the Tianhuang Zhenjun of the Taihao Yuanyin Ningtian. Now, on account of such-and-such a matter (here fill in the specific request according to the ritual), I respectfully prepare these modest rites and pray that the divine Zhenren partake of the sacrificial wine and offerings, grant rescue and protection, and allow me to receive their gracious blessings. Above, I wish the sovereign bodily health and the nation peace; below, I wish so-and-so’s fortune long and enduring. Kowtow thirty-nine times and perform the salute once more.

Facing the Earth Emperor in the southwest, perform the salute once more and kneel.

I, the Zhenren of lesser rank, your humble servant so-and-so, respectfully petition once more the Dihuang Zhenjun, Nanhe Wang Taifeilong. Now, on account of such-and-such a matter, I respectfully prepare these modest rites and pray that the divine Zhenren partake of the sacrificial wine and offerings, grant rescue and protection, and allow me to receive their gracious blessings. Above, I wish the sovereign bodily health and the nation peace; below, I wish so-and-so’s fortune long and enduring. Kowtow thirty-nine times and perform the salute once more.

Facing the Human Emperor in the northeast, perform the salute once more and kneel.

I, the Zhenren of lesser rank, your humble servant so-and-so, respectfully petition once more the Renhuang Zhenjun, Shangfei Changzuo Wuqiong. Kowtow thirty-nine times and perform the salute once more.

Facing the Human Emperor in the northeast, perform the salute once more and kneel.

The Xiaozhao Zhenren of corresponding rank (a ritual title in Daoist ordination ceremonies), this humble official so-and-so, respectfully reports once more to the Human Sovereign True Lord Shangfei Changzi Nandan. At present, due to a certain matter... (the original text omits the specific reason with “yunyun”), we respectfully arrange this simple and modest ritual, wishing to offer wine and food, praying that grace and protection be bestowed so that we may receive blessings. We pray upward for the emperor’s bodily health and the nation’s peace; we pray downward for a certain person’s long life and fortune. Thirty-nine kowtows are performed, followed by further bows.

Wine is poured facing the Heavenly Sovereign, after which another bow is made and a prolonged kneeling follows.

The Xiaozhao Zhenren of corresponding rank, this humble official so-and-so, respectfully reports to the Heavenly Sovereign Zhen, Taihao Yuanyin Ningtian (honorific title of the Heavenly Sovereign), requesting that the divine presence descend to inspect this simple and modest ritual. We pray that grace and blessings be granted so that our wishes may be fulfilled. We respectfully send off the deity, not daring to delay, and bow again as we take leave.

Facing the Earthly Sovereign, another bow is made, followed by a prolonged kneeling.

The Xiaozhao Zhenren of corresponding rank, this humble official so-and-so, respectfully reports once more to the Earthly Sovereign True Lord Nanhe Wang Dafei Long (honorific title of the Earthly Sovereign), requesting that the divine presence descend to inspect this simple and modest ritual. We pray that grace and blessings be granted so that our wishes may be fulfilled. We respectfully send off the deity, not daring to delay, and bow again as we take leave.

Facing the Human Sovereign, another bow is made, followed by a prolonged kneeling.

The Xiaozhao Zhenren of corresponding rank, this humble official so-and-so, respectfully reports once more to the Human Sovereign True Lord Shangfei Changzi Nandan, requesting that the divine presence descend to inspect this simple and modest ritual. We pray that grace and blessings be granted so that our wishes may be fulfilled. We respectfully send off the deity, not daring to delay, and bow again as we take leave.

Incense is then burned, the teeth are clicked twenty-four times, and the incantation is recited: “Maiden of the incense smoke, report upward to the Sovereign, praying that grace and blessings be granted so that our wishes may be fulfilled. We respectfully send off the deity, not daring to delay, and bow again as we take leave.”

Incense is burned once more, the teeth are clicked twenty-four times, and the incantation is recited: “Maiden of the incense smoke, report upward to the Sovereign Lord. The Xiaozhao Zhenren so-and-so, having purified through fasting and severed worldly ties, aspires to spiritual communion and the accomplishment of the five supernatural powers. We pray upward to cultivate to authenticity, to eliminate disasters and confer blessings, and to ascend to the Three Heavens (the upper heavenly realms in Daoist cosmology).”

When the incantation is complete, the offering trays are collected and the seats are removed.

Ordination Ritual: Method of Setting Up the Altar

The ritual altar is square, with each side three zhang in length; the height of the altar may be adjusted according to circumstances. Three gates are opened: the Heavenly Sovereign Gate is set at the zi position (north), the Earthly Sovereign Gate at the shen position (southwest), and the Human Sovereign Gate at the yin position (northeast), each marked with an identifying plaque. The size of the altar may also be adjusted according to the number of participants. Railings and lamps may be arranged flexibly. Entry and exit should be through the Human Sovereign Gate. If the ceremony is held in the open air and encounters wind or rain, the ordination may instead be conducted indoors.

When performing Keyi (liturgy), the spirit tablet of the Heavenly Sovereign is set up using eighteen chi of black silk; the spirit tablet of the Earthly Sovereign using eighteen chi of white silk; and the spirit tablet of the Human Sovereign using eighteen chi of azure silk. Natal colored silks (colored silks corresponding to one’s year of birth) are prepared according to the number of years: for the Son of Heaven, measured in bolts; for princes and dukes, in zhang; for commoners, in chi. The Son of Heaven uses purple patterned silk, while others use plain silk matched to the appropriate colors of the directions, all of which are placed on the table of the Human Sovereign. Three golden dragons are also prepared, though commoners may substitute jade rings; along with three azure silk pennants (ritual banners), each three chi in length, on which the Inner Text of the Three Sovereigns is written in cinnabar and fashioned in pennant form. Bamboo poles one zhang long are used to hang the pennants before the spirit tablets of the Three Sovereigns. Three additional small tables are arranged for incense, the golden dragons, the natal colored silks, and the Scripture of the Three Sovereigns.

The foregoing altar arrangements, employed to dispel disasters and resolve calamities for the state and the people, to pray for grace and blessings, and to practice the Dao and confer transmission (conducting Daoist rituals and transmitting scriptures and methods), are all to be carried out according to this regulation. Recipients of the scripture should prepare four hundred chi of white silk; the impoverished may prepare forty chi.

After the ritual concludes, the master and disciple walk outside the altar, knock their teeth together twenty-four times, and recite: “Maiden of the incense smoke, please report on my behalf to the Sovereign Lords: this humble minor Perfected so-and-so (so-and-so being the name by which the ritualist refers to himself) has purified his heart and observed the fast, withdrawing from worldly dust, hoping to obtain the five kinds of spiritual efficacy; may he ultimately attain the true, eliminate disasters, bring blessings, and ascend to the Three Heavens.”

They then face north, bow twice, and invoke: “The Heavenly Sovereign True Lord, Taihao Yuanyin Ningtian, established in the Taiyuan Three Mysteries Empty Heaven of the Jiazi Origin.” Next they face southwest, bow twice, and invoke: “Earth Extinguishing Calamity Generating Blessing, Ascending to the Three Heavens, established in the Three Origins Elemental Void Jade Heaven of the Jiashen Origin.” They face north once more, bow twice, and invoke: “The Heavenly Sovereign True Lord, Taihao Yuanyin Ningtian, established in the Taiyuan Three Mysteries Empty Heaven of the Jiazi Origin.” They face southwest again, bow twice, and invoke: “The Earthly Sovereign True Lord, Nanhe Wang Tai Feilong, established in the Three Origins Elemental Void Jade Heaven of the Jiashen Origin.” Finally they face northeast, bow twice, and invoke: “The Human Sovereign True Lord, Shangfei Changzi Nandan, established in the Seven Subtleties Vast Luxuriance Empty Heaven of the Jiayin Origin.”

In the original, the wording of the second southwest invocation, “earth extinguishes calamity generates fortune, ascend to the Three Heavens,” is inconsistent in meaning with the “Earthly Sovereign True Lord” given later; the above retains the original.

Next they unroll the first two chi of the received scriptures together with the covenant text (the written document of mutual vows sworn at the time of scripture transmission) and spread them upon the table, then bow twice in unison. The disciple faces south and prostrates, while the master faces north and kneels upright.

The master reports: “This humble servant of such-and-such rank, the minor True Person so-and-so, respectfully informs the Supreme Primordial Lord (Taishang Yuanjun), the Great Deity of the Immortal Capital, and the True Lords of the Three Sovereigns: I now wish to transmit the Precious Texts of the Three Sovereigns to so-and-so of such-and-such commandery, county, and village. I do not know whether this is permissible and respectfully await an indication from the divine powers.”

They then remain prostrate for a short while. When there is no wind they rise and bow twice. The disciple prostrates again while the master, kneeling upright, reads the covenant text through to the end. Master and disciple together inhale the cinnabar water (the vermilion-colored water used in the ritual) and then jointly draw a symbol with a vermilion brush beneath the covenant text. When this is completed the disciple holds the token of faith and prostrates. The master holds the scriptures in both hands, kneels, knocks the teeth twenty-four times, visualizes the “Three Children” inwardly, and then prostrates.

After the master has knelt upright and finished reading the covenant text, master and disciple again inhale the cinnabar water together and jointly draw a symbol with the vermilion brush beneath the covenant. When this is done the disciple holds the token and prostrates. The master holds the scriptures, kneels, knocks the teeth twenty-four times, and visualizes a True Person in each of the Three Palaces, each resembling an infant in form, unclothed, from whose mouth issues purple Qi (vital energy) that steams and infuses the scriptures. He then slowly recites the incantation:

“The writings of the Supreme Heavenly Realm are said to have existed from the very opening of heaven and earth. The Sovereign Person proclaims the mysterious intent; this is the book of utmost authenticity. The worthy one now receives it with reverence, resolving to ascend into the Great Void.”

When the recitation is finished the disciple bows twice and places the token beneath the table. After the scripture-transmission rite is completed, master and disciple each bow twice.

They next chant three Yang songs while making one circumambulation.

Clear, resonant horn notes accompany the Yang songs; Brahma tones float aloft, stirring the four quarters. All things shine verdant and bright, bearing me up to the ninefold heavens. Western string music strikes up a lofty melody that moves the King Father of the East.

The Primordial Cavern opens at the beginning of transformative circulation; newly arisen Yang Qi quickens the budding of all things. Harmonious winds stir the branches of jade trees; lofty groves gleam with reflected cloud-vapors. Goumang, the spirit who oversees spring and growth, exhorts the people to the labors of the field; sun and moon shine in splendor from the east. Immortals and worthies wander in the Mysterious Garden (Xuanpu, a legendary immortal paradise); immortal music soars and the notes of the reed-pipes resound.

Guided by the sunlight we come to the palaces of Great Aurora; with wheels aligned we pass through the courts of the Nine Heavens. The assembled immortals perform soaring immortal music, and the Yang songs ring out continually. Were it not for the multitude of numinous beings, how could homage be paid to the East? Immortals and worthies wander in the Mysterious Garden; immortal music soars and the notes of the reed-pipes resound.

Guided by the sunlight we come to the palaces of Great Aurora; with wheels aligned we pass through the courts of the Nine Heavens. The assembled immortals perform soaring immortal music, and the Yang songs ring out continually. Were it not for the multitude of numinous beings, how could homage be paid to the orthodox Dao that transforms and nurtures all things?

Then return before the Heavenly Palace, face north and bow once more, then remain kneeling and knock the teeth thirty-six times.

This humble Perfected of the Lesser Tally, your servant so-and-so, respectfully reports to the Most High Lord of the Dao of the Nine Heavens, the Most High Elder, the Great Gods of the Immortal Capital of the Nine Elders, the Elders of the Nine Qi (vital energy), the Perfected Lords of the Three Sovereigns, the Honored Lords of the Eight Emperors, the Immortal Officials of the Mysterious Capital and the Perfected Gods of Supreme Mystery, the Official Lords of the Numinous Offices of the Thirty-Six Heavens, the Lords of Xuanji, Yuheng, and Yaoguang among the Seven Stars of the Northern Dipper, the Three Terraces, the Purple Palace, the Celestial Worthy of the North Pole, the Lords of Tianyi and Taiyi, the Mysterious Gods of Taiwei and the Upper Numina of Huagai, as well as the Inner and Outer Numinous Officials of the Twenty-Eight Lunar Mansions, the Five Sacred Peaks, the Eight Mountains, the Four Waterways, the Nine Sources, the Grotto-Heavens, the Yang Terrace, the Divine Continent, the Immortal Mansions, the Zhen Waters, the Great Marshes, the Inner Palace of the Celestial Empress, the Nine Mysterious Gods, the Upper Numina of Huagai, the Inner and Outer Numinous Officials of the Twenty-Eight Lunar Mansions, and all other deities, extending even to all the spirits throughout the Nine Heavens and Nine Earths and the infinite worlds:

We have together with so-and-so observed purification and practiced the Dao, conducting the transmission and ordination ritual, which is now complete. We respectfully invite the deities who have been summoned to descend to the purification altar, to protect and support the ritual, and to guard it with full devotion. Now that the ritual is finished, may the deities each return to their divine posts in the celestial realm, with their ranks and honorific titles increased, and receive rewards according to their merits. We respectfully submit this report. After speaking, bow again.

Then recite the incantation:

O Maiden of Incense Smoke, please report to the Sovereign Lord: This humble Perfected of the Lesser Tally, so-and-so, has purified the heart and observed fasting, withdrawn from the dusty world, hoping for the manifestation of the spirits and communication through the Five Directions; may I finally achieve the status of Perfected, dispel calamities and bring good fortune, and ascend to the Three Heavens.

Then chant a Yang song and depart.

Clear and soaring horn-tones accompany the Yang song and sacred chants, floating and surging through the Ten Directions. All things, grasses and trees, are verdant and bright, carrying me up to the Ninefold Heaven. Western string music raises high its melody, moving and enlightening the King Father of the East (Dongwanggong), the sovereign of male immortals in Daoist mythology.

Audience Liturgy

Face north, burn incense, knock the teeth twenty-four times, and recite the incantation:

O Maiden of Incense Smoke, please report to the Sovereign Lord: This humble Perfected of the Lesser Tally, so-and-so, has purified the heart and observed fasting, withdrawn from the dusty world, hoping for the manifestation of the spirits, that the King Father may descend.

Audience Liturgy

Face north, burn incense, knock the teeth twenty-four times, and recite the incantation:

O Maiden of Incense Smoke, please report to the Sovereign Lord: This humble Perfected of the Lesser Tally, so-and-so, has purified the heart and observed fasting, withdrawn from the dusty world, hoping for the manifestation of the spirits and communication through the Five Directions; may I finally achieve the status of Perfected, dispel calamities and bring good fortune, and ascend to the Three Heavens.

Then face north and pay respects to the Celestial Sovereign; after successive bows, remain kneeling.

The officiant performing the ritual, the Xiaozhao Zhenren of assigned position (a Daoist ritual office in which “having the position” is a humble self-appellation) named so-and-so, respectfully pays homage to the True Lord of the Heavenly Sovereign of Taiyuan Sanxuan Kongtian Jiazi Yuanjian, as well as Taihao Yuanyin Ningtian. Today, on account of a certain matter, he specially bathes and purifies his body to summon the true spirits to descend. Above he prays that the emperor enjoy physical health and the nation peace; below he prays for his own lasting fortune and longevity, and that his parents of seven generations be released from the entanglements of sin and transgression. He earnestly beseeches the Sovereign Lord to send down divine intent and to gaze upon this sincere heart. He kowtows thirty-nine times, then again performs the ritual of two bows.

Next, facing the northeast, he pays homage to the Human Emperor, again performs the two-bow ritual, and kneels.

The officiant performing the ritual, the Xiaozhao Zhenren of assigned position named so-and-so, respectfully pays homage to the True Lord of the Human Sovereign of Qiwei Haoyu Xutian Jiayin Yuanjian, and Shangfei Changzi Nandan. Today, on account of a certain matter, he specially bathes and purifies his body to summon the true spirits to descend. Above he prays that the emperor enjoy physical health and the nation peace; below he prays for his own lasting fortune and longevity, and that his parents of seven generations be released from the entanglements of sin and transgression. He earnestly beseeches the Sovereign Lord to send down divine intent and to gaze upon this sincere heart. He kowtows thirty-nine times, then subsequently again performs the ritual of two bows.

Next, facing the north, he again performs the two-bow ritual, kneels, and knocks his teeth thirty-six times. Knocking the teeth is a ritual practice in Daoist Zhaijiao (purification ritual) ceremonies, in which one clicks the teeth to express reverence and carries out the rite according to the prescribed number of times.

I, the humble True Person of such-and-such rank, your servant So-and-so, respectfully report to the Most High Lord of the Dao of the Nine Heavens, the Most High Elder, the Great Gods of the Nine Elders of the Immortal Metropolis, the Elder of the Nine Qi (vital energy), the True Lords of the Three Sovereigns, the Honored Lords of the Eight Emperors, the Immortal Officials of the Mysterious Capital, the True Gods of Great Mystery, the Official Lords of the Spiritual Bureaus of the Thirty-Six Heavens, the Lords of Xuanji, Yuheng, the Seven Stars and Yaoguang, the Heavenly Worthy of the Northern Pole in the Purple Palace of the Three Terraces, the Lords Tianyi and Taiyi, the Upper Spirits of the Mysterious Gods of Taiwei and Huagai, the Inner and Outer Spiritual Officials of the Twenty-Eight Lunar Mansions, as well as the deities of the Five Sacred Peaks, the Eight Mountains, the Four Watercourses, the Nine Sources, the Grotto-Heavens, the Yang Terraces, the Divine Continent, the Immortal Palaces, the Zhen Waters, the Great Marshes, and the Inner Palace of the Heavenly Empress, extending to all the gods throughout the Nine Heavens and Nine Earths and the boundless worlds.

I have carefully observed a purification fast and cleansed my person, and I pray that the True Spiritual Sovereign (the honorific title of the deity) will look down upon me as I confess and seek pardon. May the evil karmic causes and enmities accumulated since the time of my ancestors of nine generations all be pardoned and eliminated, and may sins and punishments be remitted. May the Three Officials (the deities in charge of Heaven, Earth, and Water) report downward to the Northern Emperor (the divine lord who governs the netherworld), that my name be stricken from the Red Registers (the ledgers on which sins are recorded), so that I may pass through calamities, preserve peace and security, receive the blessings of all living beings, and partake of the grace of the Heavenly Emperor.

When the recitation is finished, kowtow thirty-nine times, then perform two further bows.

Next, burn incense, click the teeth twenty-four times, and recite the incantation:

The incense smoke rises as gently as a maiden, reporting to the Sovereign Lord: The humble True Person So-and-so has observed a purification fast, cleansed his person, and cut off worldly ties, praying that the spirits of the Five Directions will descend; may he at last attain the Dao (the Way) and become a True One, dispel disasters and generate blessings, and ascend into the Three Heavens.

Then recite one “Yang Song,” and withdraw:

The clear, resonant notes of the horn strike up the Yang Song; the music soars and stirs the four directions. All the verdant plants shine with radiance, carrying me aloft to the Ninefold Heavens. The stringed music of the West plays sublime tones, moving the Kingly Duke of the East (Dongwanggong, the honored deity of the eastern immortal realm).

The Dongshen Three Sovereigns method is a Daoist practice that enables communication with the spirits, command over ghosts and deities, and the summoning of the assembled gods. It can also bring stability to the nation and the family while aiding the common people. Those who cultivate this method are able to pursue immortality and transcend the mundane world.

Yet as transmitted from former masters, this Jing (scripture) has never been complete, and the rituals of transmission contain many omissions. Now, in accordance with the classics, the Fulu (talismans and registers), diagrams, and jade texts have been compiled and recorded. The transmission ritual is performed at the altar as a precious protective treasure for those who receive it.

The scriptures mostly record methods of cultivation, holding that through practice one may ascend as an immortal and be delivered from the world. They also contain many techniques for summoning the spirits, written in the form of jade texts that few in the world can actually put into practice. Therefore, from this time onward they may be gradually copied and collected so that the scripture becomes complete. Most students of the method are impoverished and find it difficult to assemble and master these materials all at once. If the necessary items can be prepared and the transmission ritual conducted at the altar, this would constitute the finest means of promoting this Daoist practice.