《洞神八帝妙精经》

All everyday actions, stillness, coming and going, and speech distinguish between good and evil. The “three-five” spoken of here has the same name but refers to different things; these principles operate interactively from front to back, mutually encompassing one another, and ultimately all return to a single source. This source is profound, mysterious, and distant, difficult to reach immediately, and the cultivator needs to go through many processes.

To manage the many desires requires using many methods. Once desires are numerous, they must be gradually eliminated, restrained, and severed, so that they decrease day by day. Continuously decreasing until one reaches the state of Wuwei (non-action). Wuwei is not doing nothing, but rather having no selfish or reckless action, and therefore there is nothing that cannot be accomplished. Such a person, although they have desires, no longer seek in order to satisfy their own selfish desires. They act in order to benefit the myriad things, and themselves have no further seeking; with no seeking of their own, what is needed is already enough. Contentment resides in oneself, without harming others; others suffer no loss, and thus oneself also benefits.

Benefiting the myriad things is not for the purpose of increasing something for oneself. So-called increase or decrease is not determined by me; I myself have no increase or decrease, and the increase and decrease occur in the myriad things. When the myriad things follow their own laws, they naturally benefit, not because I force them to benefit; when the myriad things go against their own laws, they naturally suffer loss, also not caused by me. Although the gain and loss are not brought about by me, I am nevertheless the leading factor in bringing about the gain and loss. This leading role does not come from my active pursuit, but because the myriad things have resonance and thus undergo change; when the myriad things follow the change, they can operate in harmony.

To follow the myriad things, one must first maintain stillness. Stillness can settle restlessness; when acting with stillness as the foundation, one can be stable. The steps to achieving stability take fasting and precepts as the basis; the most important aspect of fasting and precepts is to make body and mind orderly and upright. When body and mind are upright, one can avoid chaos and corruption.

The causes of corruption are many, and can roughly be classified into eight kinds: first, killing living beings to nourish oneself; second, stealing others’ property for one’s own use; third, indulging in lustful desires; fourth, lying and showing off one’s abilities; fifth, becoming intoxicated and indulging; sixth, sleeping on beds that are too high, too large, or too ornate; seventh, craving fragrances and beautiful ornaments; eighth, being addicted to song and dance performances. The “fasting while upholding the eight precepts” mentioned here means constraining these behaviors through fasting and observing precepts.

Those who exhort themselves and study the sages and true immortals do not do these eight things, so the eight kinds of corruption have no way to occur; when the eight kinds of corruption do not occur, the eight kinds of accomplishments will naturally be established. If this is persisted in over a long period, one can extend one’s years and preserve one’s life, make the spirit penetrating and wisdom vast, and also be able to hide or appear at will, associating with the world without revealing one’s sharpness.

Therefore, those who practice fasting should receive and uphold the eight precepts. By not killing living beings, the corruption of resentment, enmity, and revenge will not occur, and the good fruits of compassion, benevolence, and longevity can be established. By not stealing, the corruption of poverty and lowliness will not occur, and the good fruits of abundance and humility can be established. By not indulging in lust, the corruption of loneliness and sorrow will not occur, and the good fruits of chastity, simplicity, and transcendent self-possession can be established. By not speaking false words, the corruption of deception, slander, and confusing right and wrong will not occur, and the good fruits of understanding principles, honesty, and unwavering steadfastness can be established. By not becoming intoxicated, the corruption of confusion, dissipation, and wild arrogance will not occur, and the good fruits of intelligence and penetration can be established. By not sleeping on high, large, or ornate beds, the corruption of stupidity, drowsiness, fear, and unrest will not occur, and the good fruits of purity, clarity, and fearlessness can be established. By not craving fragrances and beautiful ornaments, the corruption of being bound by desires and harm to body and mind will not occur, and the good fruits of brightness, freshness, and obtaining liberation can be established. By not being addicted to song and dance performances, the corruption of sadness, resentment, and agitation of the mind-spirit will not occur, and the good fruits of harmony, peace, ease, and gentleness can be established.

The scripture compares the results brought about by observing the precepts to a shadow following the body, considering that this causal relationship never errs. As long as one can cause the eight kinds of corruption not to occur and the eight kinds of good fruits to be established, earnestly practice fasting and uphold the precepts, wear the divine Fulu (talismans and registers), contemplate the Zhenren (Perfected Persons), and practice the methods of the Dao, cultivation can continuously deepen, and the responses sought will quickly appear and be realized as expected.

The essential formula transmitted by the Three Sovereigns (Sanhuang) centers on the “Three Ones”: Taiyi, Zhenyi, and Xuanyi, which are called the “Three Ones.” They are also known as the “Three Origins” (Sanyuan). Primordial Qi (yuanqi, original vital energy) generates divine spirits; when Shen (spirit) and Qi descend into the human body, a person can cultivate and become a Shen.

The upper-origin Shen of the head is named Yuanxian and is the Lord of Taiyi. It is not the human heart but a heavenly Shen. By holding this Shen in the heart, one can unite with Heaven and become a divine person. This Shen is titled the Elder of the Southern Pole and dwells in the Taiyi Palace. It is located three inches below the crown of the head, a place named the Taiji (Supreme Ultimate) Palace, also called the Taiyi Palace. One should ordinarily keep the mind peaceful.

In cultivation, one regularly invokes this Shen at dawn, sunrise, and midday, as well as on Jiawu days, saying: “Nanji Yuanxian Taiyi Jun, I wish to obtain the Dao of the divine elixir for long life.” Then close the eyes and visualize the Taiyi Child in the heart: he wears deep crimson robes, his complexion a true red and yellow like the sun. Visualize for ninety breaths (timed by respiration) and then stop.

The middle-origin Shen of the heart is named Xuanjian and is the Lord of Taiyi’s Central Pole, located in the spleen. The spleen is called the Jade Hall, also known as the Jade Chamber Taiyi Resting Palace.

Cultivating the middle-origin Shen serves to nourish oneself. One regularly invokes this Shen at cockcrow, at mealtimes, when the sun’s shadow slants westward, at dusk, and on Wuchen, Wuxu, Jiwei, and Jichou days, saying: “Zhongji Xuanjian Taiyi Jun, I wish to obtain the Dao of the Perfected of the Yellow Court, the immortal Shen.” Then close the eyes, visualize yellow Qi filling the chest, and visualize a person upon the spleen. Visualize for fifty breaths and then stop.

The “lower primordial Shen” (xia yuanshen) of the lower abdomen is named Xuanmiao and is the Mysterious Dao Mother of the Northern Polar Valley (Beiji Guxuan Daomu). The kidneys resemble a palace formed by the joining of left and right, facing the Southern Pole above, and are therefore called the “Northern Pole.”

Practice is usually undertaken at midnight, on the days Jiazi, Wuzi, Bingzi, Gengzi, or Renzi. One invokes, saying: “Mysterious Dao Mother of the Northern Polar Valley, I wish to obtain the Golden Fluid Sweet Spring that can be drunk and eaten.” Then one closes the eyes and visualizes white Qi (vital energy) between the two kidneys; within the white Qi is a divine turtle, upon which sits the Mysterious Maiden (Xuannü). To the right is Siming (the spirit who governs lifespan), and to the left is Silu (the spirit who governs the register of names). Once the visualization is clear, one invokes the Silu Liuding Jade Maidens (the jade maidens associated with the Six Ding), asking them to delete one’s name from the death register and rewrite it into the Jade Calendar of Longevity (the register of those who attain long life). When invoking the spirits, each phrase must be repeated twice, after which one states one’s own wish for longevity.

If one can know the names of the three spirits and practice according to the prescribed days and hours, one may extend one’s years, become deathless, undergo transformation, and ultimately become a divine immortal. These three spirits are the Celestial Shen Dao Lord (Tianshen Daojun) and the Three Origins Noble Spirits (Sanyuan Guishen); they are also the original source of the human being. In practice one must constantly hold them in visualization and never forget them. When alone, with a quiet mind in visualization, one will see the spirits appear with red countenances. Even when among crowds, one can still perceive their caps, robes, and the distinct colors of their garments, all clearly and distinctly.

Taiyi, the deity in Daoism who governs the origin of life, is the core of the fetal Jing (essence) and Qi (vital energy), as well as the master of transformation. The hun and po souls are nurtured by the fetal spirit, and the Qi of life arises within the embryonic sac; the Imperial Lord unites with Taiyi to transform and generate a human being. Therefore Taiyi is the mother of life and the Imperial Lord is the father of life. Their source was originally one, called Yuanqi (primordial Qi); only through responsive transformation do they differentiate into forms and come to be called parents.

The mother deity is known as Taiyi, named Wuyoushou, with the courtesy name Guihuichang, also called Jieming and also Jifan. Those who know these names must carefully keep them confidential and not reveal them to others; by holding them in visualization within oneself, one can achieve immortality. The Imperial Lord is named Fenglingfan, courtesy name Lüchanglingshen. Anyone who knows his name will not suffer the hardship of the body being buried underground; after death, jade boys and jade girls will attend them as they enter the Nine Heavens. All heavenly deities are the progeny of this Imperial Lord.

The Imperial Lord resides in the Purple Chamber of the Taiji (Supreme Ultimate) Palace, united with Taiyi and also called Taiyi Yuanjun. He is neither male nor female, of unparalleled luminosity and mystery; sometimes he appears as Laojun, sometimes as an infant, responding to circumstances with infinite transformations.

Nine Chapters of the Yang Song

Through fasting and purification with upright conduct, upholding the precepts, and practicing Shouyi (guarding the One) to harmonize mind and spirit, sincere devotion communicates afar. The emperors of the Nine Heavens then dispatch divine youths to descend, attending, guarding, and recording the Tulu (sacred diagrams and registers). They also command Xuannü, the Mysterious Woman, to chant the Nine Chapters of the Yang Song, allowing the mysterious Qi to circulate freely, spreading auspiciousness and dispelling misfortune. Practitioners should study and recite these verses during ritual processions in order to unite with the spirits.

The elegant rhymes of the Yang Song drift and resound throughout the ten directions. Verdant myriad things shine with radiance, carrying me up to the nine heavens. Western string music plays a soaring melody, communicating with Dongwanggong, the King Father of the East.

Yuandong, the mysterious origin, opens the beginning of cyclical transformation as nascent yang Qi sprouts all things. Gentle breezes stir jade-like branches, and dense tall forests reflect the cloudy Qi. Goumang, the deity of spring and plant growth, urges people to perform many good deeds, while sun-like radiance illuminates the distant East. Immortals and sages roam in Xuanpu, the immortal garden, as immortal music soars and jade flutes sound.

The assembled immortals ride upon clouds through the Palace of Supreme Radiance, arriving in orderly ranks at the immortal court of the Nine Heavens. The immortals chant aloud the Brahmanic hymns of ascent, and the songs of harmonious Yang continually resound through the air. If one is not a person of spiritual nature and De (Virtue), how could one pay homage to the perfected immortals (the divine immortals who have attained the Dao)?

The songs of harmonious blending and smooth attunement of Yin-Yang arise from the two Qi (vital energy) of Yin and Yang bestowed by Heaven and Earth. The immortals settle their minds and wills, yearning for ascent, unwilling to be drawn by the mundane world. Before they even realize they have soared across the empty void and left the dusty world behind, they have already risen high into the mysterious and wondrous realm. Thinking of those who rush about in pursuit and contention, they cannot help but sigh: those people do not know how to nourish the root of life.

When Yang Qi is lush and abundant, the myriad things flourish, and the assembled chant the Golden Beam of the South. A gentle breeze brushes through the groves, and crimson phoenixes fly back and forth. The immortals ride the Brahmanic hymns, traveling afar through the air, gradually ascending into the lofty and mysterious realm. Thinking of those who rush about in pursuit and contention, they cannot help but sigh: those people do not know how to nourish the root of life.

When Yang Qi is lush and abundant, the myriad things flourish, and the assembled chant the Golden Beam of the South. A gentle breeze brushes through the groves, and crimson phoenixes fly back and forth. The Brahmanic hymns resound, the immortals rise upon emptiness, and leisurely they perform the Nine Chapters.

The immortals drive their carriages to the beautiful Plain Grove, striking golden bells according to the rhythm. Phoenix-like songs respond in harmony with the eight tones, and true radiance illuminates jade-like countenances. Yang songs issue forth from the immortal chambers, and the sounds of flying flutes arise in accompaniment. I sing in response with the assembled immortals; who can truly understand the mysterious correspondence therein?

The immortals wander at leisure upon the peaks of Kunlun and Penglai, remotely sporting in the Mysterious Capital (Xuandu, the capital of the immortal realm). The songs of the high immortals are clear and far-reaching, singing the Yang songs in winding, melodious tones. The assembled pluck the nine strings in unison and sing, their De in mutual accord, and the wondrous tones likewise become harmonious.

Bright lamps illuminate the long night, and mysterious radiance shines upon the secluded halls. The flying Brahmanic hymns reach the skies above the Phoenix Grove, and a clear breeze stirs the jade ear ornaments. Yang songs are sung in alternation, and red light reflects from the verandas on all four sides.

The Guanghan Court (the legendary immortal realm of the Moon Palace) is grand and splendid, the Swallow Immortal Chamber distant and profound. Xuanming (the spirit governing the netherworld or the north) sings the Yang songs, and the immortal scenery of the eight directions parts the clouds and appears. The immortals bathe and refine themselves, absorbing Yang Jing (essence) (the harmonious Yang vital essence), chanting the Brahmanic hymns at length, and reciting in homage to Taiyi (the supreme deity venerated in Daoism). If one is not a worthy of firm aspiration and profound De (Virtue), how could one delight in this unfettered life far from the dusty world?

Diagram of the Nine Sovereigns

The assembled at first sing the Yang songs in alternation, and red light reflects from the verandas on all four sides.

The Guanghan Court is grand and splendid, the Swallow Immortal Chamber distant and profound. Xuanming sings the Yang songs, and the immortal scenery of the eight directions parts the clouds and appears. The immortals bathe and refine themselves, absorbing Yang Jing, chanting the Brahmanic hymns at length, and reciting in homage to Taiyi. If one is not a worthy of firm aspiration and profound De (Virtue), how could one delight in this unfettered life far from the dusty world?

Diagram of the Nine Sovereigns

The Lord of the Initial Heavenly Sovereign is nine cun in height, draped in a green brocade cape, wearing a green brocade skirt, crowned with the Nine Heavens Precious Crown, and holding the Jade Register of Flying Immortals (a jade tablet symbolizing flying immortals).

The Lord of the Initial Earthly Sovereign is nine cun in height, draped in a white brocade cape, wearing a plain brocade skirt, crowned with the Three Dawn Jade Crown, and holding the Register of the Primordial Sovereign’s Determined Records (a register symbolizing that the Primordial Sovereign has established their name in the roster).

The original Human Sovereign Lord stood nine cun tall, draped in a yellow brocade cloak and wearing a yellow brocade skirt, crowned with a seven-colored jeweled diadem and holding the Jade Register of the Supreme Sovereign for Preserving Life.

The foregoing are the original Three Sovereigns. They manifested by transforming out of the emptiness and stillness of the void; they appear in forms resembling humans in response to invocation, yet their essence remains distinct from that of humankind. Practitioners should visualize them. Men and women must not mix together, nor come into contact with filthy things; any violation is investigated and punished by the Left Official Deity. If three consecutive years pass without transgression, the spirits descend to converse with the practitioner, transmitting the secret methods of longevity so that one may ascend to the palaces of the Three Pure Ones (Sanqing). This passage is repeated once in the scripture.

The Middle Heavenly Sovereign Lord has a human face and a serpent body, with thirteen heads in all. He began his rule on the eighth day of the eleventh month in the first year of Pingchu; his surname is Wang, his given name Huo, and his courtesy name Run. He commands nineteen thousand troops among the azure clouds and is charged with suppressing and governing one hundred twenty kinds of chi-ghosts in the clouds, twelve hundred kinds of wandering ghost-bandits, and twelve thousand leaders of yin-evil.

The Middle Earthly Sovereign Lord has a human face and a serpent body, with eleven heads in all. He began his rule on the fifth day of the seventh month in the first year of Taishi; his surname is Yue, his given name Keng, and his courtesy name Ziyuan. He commands nineteen thousand troops of the Five Peaks and is charged with suppressing and governing the remote borderlands of the eight directions, the extreme distant reaches of the four quarters, the Three Rivers and Four Seas, as well as the dragons, snakes, turtles, ao, lightning-ao and other strange creatures together with aged kui-monsters dwelling in mountains, rivers and valleys, lest they transform into spirits and harm people.

The Middle Human Sovereign Lord has a human face and a dragon body, with nine heads in all. He began his rule on the third day of the first month in the first year of Taiping; his surname is Kai, his given name Hutao, and his courtesy name Wensheng.

The scripture subsequently lists the Middle Human Sovereign Lord again and adds that he commands nineteen thousand troops of the Three Officials of Heaven, Earth and Water, charged with suppressing and governing all ghost-spirits connected with the seven generations of parents and the three zeng and five zu ancestors, as well as the three ghosts and five spirits, the injured and dead souls of men and women both inner and outer, souls of those who died away from home, those who drowned, those who perished in childbirth, and the ghosts of those slain by vicious birds and fierce beasts, wood and stone, punishments, mountains or weapons, lest they transform into spirits and invade the human realm.

Terms such as “myriad myriads of nine thousand troops” and “lightning-ao” in the original may vary in literal sense or across versions; they are here rendered in accessible paraphrase according to the divine generals, categories of ghosts and official duties enumerated in the scripture.

After the practitioner has observed a period of fasting and purification, they receive the transmission of Daoist methods and perform ritual techniques in order to rescue from calamities and eliminate disasters. When carrying out the rites, they visualize and pray to the Middle Three Sovereigns, requesting them to dispatch their attendant troops and generals: one Central Heaven Grand General and three Three-Five Grand Generals, each commanding a million soldiers. These assemble together, united in heart and effort, taking command of the official troops within the practitioner’s body, each presiding over the affairs under their jurisdiction, circulating Shen-Qi (spirit vital energy), and displaying their awesome power.

They assist the practitioner in capturing and subduing rebellious ghosts, evil officials, and vicious persons, completely exterminating them. They observe the taboos and wash away the old Qi of the Six Heavens (regarded as impure residual energy), causing all essence-goblins and demonic beings to submit. In this way one can command the spirits and dispatch ghostly entities, and whatever is sought in the heart is immediately fulfilled: the patients treated recover, the spirits summoned arrive, the requested matters are realized, and the petitions submitted proceed unhindered. When meritorious work is completed and the affair accomplished, this serves as verification of the ritual method’s efficacy.

Thereafter the Later Heavenly Sovereign (the sovereign deity of later heaven) also submits and obeys, causing spirits and ghosts to follow commands, and wishes are immediately fulfilled: the patients treated recover, the spirits summoned arrive, what is sought is realized, and submitted petitions proceed smoothly. When merit is accomplished and the matter completed, this stands as the proof of efficacy.

The Later Heavenly Sovereign is the Heavenly Sovereign Lord. Legend holds that he has a human face and a snake’s body, surname Feng, given name Paoxi, also known as Taihao.

The Later Earthly Sovereign is the Earthly Sovereign Lord. Legend holds that she has a human face and a snake’s body, surname Yun, given name Nüwa, also known as the Female Sovereign.

The Later Human Sovereign is the Human Sovereign Lord. Legend holds that he has an ox’s face and a human body, surname Jiang, given name Shennong, also known as Yandi.

The above three Later Three Sovereigns arise from the three Qi of Xuan, Yuan, and Shi (the three kinds of primordial vital energy spoken of in Daoism) transforming into the Three Primes, which then change into the Three Terraces (the three stellar officials or divine positions in heaven). The forms they manifest differ from one another, yet ultimately they all return to the same principle. Practitioners who establish meritorious work should emulate the Three Terraces. By linking cultivation through the five De of benevolence, ritual propriety, trustworthiness, righteousness, and wisdom, causing the five De to interpenetrate and the Qi of Three and Five to harmonize, they can penetrate the eight directions, possess the six supernatural powers, and achieve the status of realized person and sage.

The above nine Sovereign Lords have as the root of their Shen originally one unity, yet they appear differently when manifested. From the initial through the intermediate stages the levels of cultivation also differ. Upon reaching the highest realm of practice one must still bring the five Qi into harmony, penetrate the eight directions, and possess the six supernatural powers in order to achieve the status of realized person and sage.

The Nine Sovereign Lords (Jiu Huangjun) were originally one and the same Shen (spirit), merely appearing in different forms. From the initial stage through the intermediate to the final, there are also distinctions in the levels of cultivation; upon attaining the highest realm, they once again return to unity. The earliest Sovereign Lord taught without using speech, the intermediate Sovereign Lord instructed with abbreviated words, and the later Sovereign Lord governed by means of knotted-cord records. Those who cultivate the Dao (the Way) should carefully recognize the Nine Sovereign Lords, first studying the latter three methods of teaching: first learning the knotted cords, then the abbreviated speech, and finally reaching the realm of wordlessness, uniting with the Dao.

Talisman for Summoning the True and Descending the Numinous

Heavenly Sovereign Talisman for Summoning the True

Earthly Sovereign Talisman for Summoning the True

Human Sovereign Talisman for Summoning the True

The above three talismans should be written on thin paper measuring one cun in width and three cun in length, inscribed with a vermilion brush while facing the direction in which the corresponding Sovereign Lord resides. Select a “full day” or “wangxiang” hour suitable for performing the ritual, and ingest them with water just prior to ascending the altar. The book states that the true Shen and numinous officials will then descend; at first one can only faintly discern their forms, but with the passage of time they become progressively clearer.

After completing the ritual of receiving the method, if one has not yet paid homage to the Sovereign Lords, one should immediately ingest the talismans. Subsequently, if one wishes to ingest them according to the method, one should likewise face the corresponding directions and swallow them in sequence. One may also face the east and ingest them with water. One talisman is used for the first Sovereign Lord, two for the second, and three for the third, totaling six talismans. If swallowing is not possible, one may instead use a square of white silk five cun on each side, draw boundary lines with a vermilion brush, and write the talismanic characters with a green brush. After observing a fast and remaining in quietude, on a wangxiang day suitable for the ritual one invokes the Sovereign Lords, rolls up the talisman-silk, places it in a red pouch, and ties it to the chest. The Jing (scripture) states that after wearing it, even without eating one will not feel hunger, and even when well-fed one will not fall ill; by prolonged visualization of the Sovereign Lords, Shen and Qi (vital energy) will descend into the talisman, the true Ling will attach itself to the practitioner’s person, and one will ultimately become an immortal.

Ascending to Heaven Talisman

This talisman should be written on the white inner membrane of bamboo, cut into a three-cun square, inscribed with a blue-green brush while facing the wangxiang direction. After receiving the Dao and completing one’s cultivation tasks, if one wishes to joyfully ascend to Heaven, one should first ingest this talisman before being able to fly aloft. It is said that Wei Shuqing transmitted this talisman to Li Shaojun on the day of his ascension to Heaven.

The Jing continues by saying that all who cultivate the Dao in pursuit of the True, if their meritorious practice has not yet reached completion, cannot finish their cultivation and joyfully ascend to Heaven; they should first ingest this talisman and only then be able to fly aloft. The old edition here repeats the preceding material concerning the Ascending to Heaven Talisman and Wei Shuqing’s transmission of the talisman.

Those who study the Dao (the Way) and cultivate the True, if their merit and practice are not yet complete, cannot commune with the divine spirits or discern fortune and misfortune. They should all bathe and purify the body, dwell quietly in solitude while burning incense, recite scriptures (jing), consult diagrams and texts, observe precepts and cultivate, reflect upon body and mind, examine faults and correct evil conduct. Those of like mind who share the path should each resolve to do good; those of common interest should also exhort and encourage one another. One must restrain oneself and aid others, hold fast to the root and revere the origin, and rely upon the Three Worthies (the three venerable deities honored in Daoism), praying for the completion of merit and De (Virtue/Power).

If one wishes to verify ritual methods, try them in person, or apply the Imperial Script (a sacred document spoken of in the scriptures), as well as transmit ritual formulas, make petitions and reports, or summon Perfected Ones to descend, one should first still the mind and Shen (spirit), then observe a pure fast and wear Fulu (talismans and registers), lie down peacefully to seek dreams, and judge auspiciousness or inauspiciousness by the dream. If one is to ascend the altar and enter the chamber to conduct the rite, one should not act if there is doubt in the heart. One should maintain sincerity and purity; after a long time there will naturally be a response. On no account be impatient, or force action while harboring doubt; otherwise human and spirit may become confused with one another, inviting irretrievable disaster. Examine carefully and take this firmly to heart; do not fail the words I speak this day.

Essential Formulas of the Western Citadel: Inner Great Characters of the Three Sovereigns’ Celestial Script

The Immortal of the Western Citadel put these formulas into practice and compiled them, concealing them on the north side of Mysterious Mound. Record of Master Bo: This formula was received on the third day of the first month in the first year of Tianhan (an era name of Emperor Wu of Han, 100 BCE).

Lord Wang, the Immortal of the Western Citadel, said: Only when the De of Heaven and Earth are in mutual accord can they endure together for long. Yet between Heaven and Earth is contained the mystery of Yin-Yang transformation. When Yang Qi (vital energy) is distributed without, the ten thousand things all become manifest; when Yin Qi gathers within, the wondrous functioning of ghosts and spirits is revealed. Once the ten thousand things are manifest, the various living beings become active and grow; once the wondrous functioning is revealed, the transformations of all things can be fully fathomed. If one can grasp the method therein, one can command malevolent spirits and goblins; if one can obtain the mysterious arts of calculation, the spirits will arrive at once. If one is not sincere and cautious, harm will instead be invited.

Master Bo said: In the second year of Taichu of the Former Han (103 BCE), Lord Wang Ming transmitted to me the secret formulas of the Great Dao, and had me burn incense and observe a pure fast for three days and three nights before instructing me.

The Immortal said: “The nameless name is my dwelling place; the named name is the vessel that sustains me. To act through Wuwei (non-action) is my De; to possess wealth and goods is the thief that damages me.” The original text continues: “No sin is greater than licentiousness, no disaster greater…” Here the wording appears to have omissions or disorder, and its complete meaning cannot be determined from the surviving phrases; it then continues with “ye nai jian gao,” meaning “it was only at night that this was made known.”

The Immortal said: “The nameless name is the place where I dwell; the named name is the vessel upon which I rely. To act through Wuwei (non-action) is the means by which I accomplish my De (Virtue/Power); to covet wealth and possessions is the root of calamity that injures me. There is no offense greater than lustful desire, no misfortune greater than greed, and no fault greater than stirring up gossip and discord. These three are like a carriage that draws disaster: in lesser degree they harm one’s own person, in greater degree they ruin the household.”

The Immortal said: “If in youth one does not study the truths and methods of the Dao (the Way), and only after old age and decline does one take pains to seek them; if one seeks a physician only after falling ill, and thinks of seeking life only at the point of death—this is like digging a well when already thirsty, or hurrying off to plow when already starving: it is already too late. Those who proceed in this way must inevitably return to the dim and unfathomable realm, which means they go toward death.”

The Immortal said: “Those who wish to study the Dao, cultivate the True, and extend their years with increased longevity should avoid the following prohibitions. One must not indulge the passions and dissipate Jing (essence), or the span of life will be shortened. One must not eat in excess, or the channels of Qi (vital energy) will become obstructed. One must not drink water in excess, or the bladder will become swollen and urgent. One must not subject oneself to excessive warmth, or the bone marrow will be depleted. One must not subject oneself to excessive cold, or the muscles and flesh will be injured. One must not eat cold or cooling foods, or illness and stagnation will easily arise. Do not allow tears and saliva to drain away freely, lest the body’s Jing be wasted. Do not gaze for prolonged periods, lest the eyesight be damaged. Do not listen for prolonged periods, lest acute hearing be blocked. Do not weep for prolonged periods, lest the Shen (spirit) be filled with sorrow. Do not suddenly shout in a loud voice, lest the hun and po souls be startled. Do not turn thoughts over and over in the mind, lest the will become dazed and unfocused. Do not give way to anger, lest the Shen become unsettled.”

The Immortal said: “People know only that eating can relieve hunger, yet they do not know that studying the Dao can treat the disease of death. They know only that drinking water can relieve thirst, yet they do not know that cultivating the Dao can prolong life. They know only that a pleasing appearance is beauty, yet they do not know that preserving and nourishing the Shen can add to the years of life. They know only that fine medicines can cure illness, yet they do not know that the practice of ingestion—taking medicinal substances or specific foods—can also benefit the self. People know only that night can hide the body, yet they do not know that concealing one’s form at night also has its proper methods. They know only how to take refuge in remote places to escape danger, yet they will not learn the methods of transforming the physical body in order to avoid calamity and protect themselves. They know only how to pray to Heaven to bestow longevity, yet they do not know that preserving one’s own person can also allow life to continue. When the principle is understood deeply, one comes to grasp the methods within it; when the work of nourishing life reaches a certain attainment, life itself becomes open and unimpeded.”

In this text, “ingestion” refers to the cultivation method, within the Daoist tradition of nourishing life, of taking medicines or particular foods; “preserving the Shen” refers to nourishing and maintaining the spirit so that the mind-spirit is settled and at peace.

The immortal said: The herb of Great Yin is called gouwen; ingested by mistake, it is fatal the moment it enters the mouth. The herb of Great Yang is called huangjing; if one can take it, it prolongs years and confers longevity. Ordinary people of the world believe that gouwen kills, yet they do not believe that huangjing can bring longevity. They fear only the toxic harm of gouwen and do not understand that huangjing can extend life; they know only to dread death and do not know to seek the Dao of long life. Such people are sunk in the six desires and dwell amid the five turbidities. Only if you can settle your mind beyond worldly affairs may one speak with you of the way of seeking life.

The immortal said: I shall now tell you the Small Elixir method, together with the method of using realgar and cypress seeds to constrain and capture the hun and po souls. The formula is as follows. Take cypress seeds, pound them a thousand times, and finely sift away the residue. Take ten jin of pine resin and blend it with the cypress seeds. Then add one jin of realgar, which must be of a color like red plums; combine the ingredients according to the method and pound them once more. Steam the medicine for a full day until, when drawn, it resembles malt sugar. Sit upright facing north and, in the early morning, swallow five pills at one time. After a full hundred days one will be able to commune with the spirits (Shen).

Another Small Elixir method: Take equal amounts of the three substances mercury, cinnabar, and realgar, grind them, mix with white honey, and form into pills the size of soybeans. Rise early on a morning without clouds or mist, face east, swallow seven pills, and rinse the mouth with huashui. Take twice each day. After three years of ingestion the body will emit radiance; taken over a long period, it confers deathlessness.

The method of constraining the hun (the method of capturing and restraining the hun and po souls).

The method of restraining the hun and po consists in visualizing the Three Ones as residing separately in the Niwan, the Jianggong, and the Dantian (energy center). The Niwan, Jianggong, and Dantian together form one unified spiritual palace. When lying down at night, visualize the sun in the form of a round mirror one chi in diameter, hanging five cun from the face and circulating among the three palaces within the Niwan. In the morning visualize the moon, of the same size as the sun visualization. Cultivating this practice can make a person’s resolve steadfast and the Shen (spirit) and Qi (vital energy) upright, so that the hun and po remain free from disturbance by evil qi; it also causes demonic sprites to feel fear, thereby enabling one to subdue the hundred ghosts.

The immortal said, “I have likewise learned this method, and thereupon immediately prostrated myself on the ground without rising.” The master said, “This method is still shallow and cannot completely overpower evil specters.” I then kowtowed and said to the immortal: “My aptitude is limited, and I am encumbered by mundane affairs; I have not succeeded in thoroughly integrating my earlier studies. Now, seeking the distant path of longevity, I have presumptuously practiced visualization of the methods of the Dao (the Way) for a full ten years. Only then did I gradually come to grasp the sagely and marvelous methods, and I have faintly perceived the verification of undying longevity.

Birds and beasts, seeing a dark cave, become anxious and fearful of high buildings; yet those buildings are the places where humans dwell in peace. Deep rivers and profound abysses are comfortable abodes for fish and alligators, yet they are things that people detest. Taking these situations as an analogy for myself, I draw close only to the Great Dao. Having already received the mysterious and wondrous methods of self-cultivation, I should practice them and allow them to accompany me; yet I still wish to continue investigating and seeking, because my mind-intent is not yet fully concentrated.

“In the past I heard of the arts for employing ghosts and spirits and the methods for summoning the hundred numina: when one sits at ease the various evils gather; when the techniques are applied the multitude of spirits respond; when facing matters not yet understood one can foresee the circumstances in the netherworld; if misfortune occurs one can immediately shout the disaster away. I have truly heard of these methods but have never seen the relevant Jing (scriptures). Heaven and earth have their constant Dao, yet those who master the Dao and De (Virtue/Power) do not transmit it lightly. Nevertheless, Bian Que would not throw away his needles simply because a patient was critically ill or had died. I earnestly request that you instruct and reveal these principles so that I may understand them.”

The master then had me return to my seat and said to me, “You cannot yet study the Great Dao; I will tell you after three years.” After withdrawing I returned to the master’s side and served him for three years, holding a towel and a comb. When the three years were complete, before I had time to speak, the master said, “You may now study. Observe three more days of fasting and purification, burn incense and bathe; I will then tell you the essential secrets, including the Great Characters of the Three Sovereigns’ Celestial Script as well as the methods of cultivating the Golden Fluid Divine Elixir from the Taiqing Zhongjing (Central Scripture of Great Clarity). If you leak these secret methods to unsuitable persons you will suffer the calamity of having your clan exterminated, and even the ghosts of your parents will be punished at Xuanqiu (a place of punishment in the netherworld).”

I kowtowed and said, “In former times, even though Bian He’s two feet were cut off, he would not abandon the uncut jade, because he knew it was genuine jade. Now that you have granted me a single essential instruction that can enable me to obtain new life, I shall carefully keep the secret and never leak it.”

The Immortal said: The "Huangwen" (Imperial Text) is the grandest and most solemn of all writings, dating from before the Three Sovereigns, when written characters were just beginning to take shape from the footprints of birds and beasts. Once the Three Sovereigns had pacified the world, Heaven and Earth became harmonious and tranquil. They fixed the order of Yin-Yang (yinyang), commanded ghosts and spirits, and subdued all manner of demons and sprites, and these powers came into being together with the human body and mind. The Huangwen is a treasure prized by the Queen Mother of the West and a true text revered by the immortal officials.

Very few people in the world possess this scripture (Jing). If someone obtains it, the Nine Elders of the Taixuan Immortal Capital send a tally-bearing envoy to guard the true text. Those who copy or keep the scripture must take care, for how could they not be cautious about committing a fault? Whoever receives the text, even if blind, will gain its blessings simply by keeping their thoughts upright day and night and by bowing before it in reverence. Weapons, poisons, and the ghosts that bring calamity will not dare to harm them. And if one goes further and performs the rites according to the text, its efficacy hardly needs mentioning. The prohibitions and rules for transmitting and practicing this scripture, along with the immortal officials' records of examination and the punishments they impose, are set out below, and you must observe them with care.

Anyone who passes the scripture to an unsuitable person, or who recklessly divulges the celestial writings, will be held guilty. Divulging the celestial text may even bring punishment upon the entire clan, and the ghosts of one's dead parents will be penalized in the Taixuan Capital.

Before the scripture is transmitted, the transmitter must fast for three days, and the recipient must likewise fast for three days. When the text is put to use, one should burn incense, bathe, and bow in worship. Those who do not keep these rites will break out in sores on the body and face.

The scripture further warns that if, after transmission, master and disciple do not respect and love one another, or if the recipient does not draw close to their teacher, or if anyone orders ghosts and spirits about at will and endlessly whips the multitude of sprites, then the Elder of the Nine Heavens will disturb their mind and spirit (Shen), injure their limbs and blood vessels, and finally ruin their resolve.

After the scriptures have been received in full, on the night of a Jiazi day, face west and visualize the three scrolls of the Sanhuang Wen (Writings of the Three Sovereigns), a Daoist Jing (scripture), with each scroll spaced about one chi apart. When the visualization is complete, rise, face west, and perform three bows toward the “Great Characters”; then visualize the east and make one bow toward the east. Do not lend your clothes for others to wear. Those who violate this rule will find that the spirits will not attach themselves to their person, and seeking the Dao (the Way) will meet with no response.

This is a rule of cultivation. Those who follow it will flourish; those who violate it will surely decline. I respectfully received the complete ritual methods, after which my master took from his bosom a document written at once, with the following contents.

The Name of Gaoshang: still the mind and observe a purification fast for five days; write the name in cinnabar on a piece of silk five cun long, cover it, and place it in the jingshi (the chamber where a practitioner meditates and performs rites). Summon “Gaoshi Taihe”; in a short while he will appear in form and arrive.

The Name of Tianhuang: this can be used to summon Siming (the deity who governs human lifespan and allotted destiny). Write it in azure script on a piece of silk one chi long, observe a quiet purification fast for seven days, and place it where it ought to be placed. After a short while, Siming will appear in form.

The Name of Gaoshang: still the mind and observe a purification fast for five days; write the name in cinnabar on a piece of silk five cun long, cover it, and place it in the jingshi. Summon “Gaoshi Taihe”; in a short while he will appear in form and arrive.

The Name of Tianhuang: this can be used to summon Siming. Write it in azure script on a piece of silk one chi long, observe a quiet purification fast for seven days, and place it where it ought to be placed. After a short while, once Siming has appeared in form, one may inquire about good and ill fortune, but do not let him remain too long.

The Name of Gaotian: this can be used to summon Silu (the deity who records human merits and faults and keeps the registers of destiny); the method is the same as that for summoning Siming. If a woman wears this name, her gaze will no longer reveal lustful or improper intent, and her inner mind will return to stillness.

The Name of Taishang: this can be used to summon Siyin; the method is likewise the same as that for summoning Siming. Write it out and wear it, and one may avoid the calamities of war.

The Name of Huangtian: this can be used to summon Siwei. Observe a purification fast for three days, write it in red script on an azure material, and place it in a clean room; Siwei will arrive at once, and one may inquire about good and ill fortune.

The Name of Cangtian: this can be used to summon the celestial spirits. Observe a purification fast for five days, write the name in cinnabar on a piece of white silk five cun long, and then place it indoors.

The Name of Gaohuang: this can be used to summon Hebo (the deity who governs rivers and waters); the method is the same as that for summoning mountain spirits. Place the name into water, and Hebo will arrive at once; one may inquire about conditions of flood and drought.

The Name of Shangdi: this can be used to summon the Great Chancellor. Observe a purification fast for thirty days, write the name in cinnabar on a yellow material, and place it indoors. The Great Chancellor will arrive at once; one may inquire whether one is suited to hold a certain office, as well as about good and ill fortune.

The Name of Tiandi: this can be used to summon the Mountain Spirit, Father of the Nine Heavens. The original text then continues: “Place it into water, and Hebo will arrive at once; one may inquire about conditions of flood and drought.”

The Name of Shangdi: this can be used to summon the Great Chancellor. Observe a purification fast for thirty days, write the name in cinnabar on a yellow material, and place it indoors. The Great Chancellor will arrive at once; one may inquire whether one is suited to hold a certain office, as well as about good and ill fortune.

The latter half of the original text contains several repetitions, and in the entry for the Name of Tiandi the object of the summons does not connect with the “Hebo” written in the following lines; the wording above is retained according to the original.

The name of the Celestial Emperor may be used to summon the Parents of the Nine Heavens. By observing a fast according to the ritual protocol of a chancellor, one may inquire into the affairs of later generations and petition for the fulfillment of wishes; carrying this book on one’s person likewise affords protection from harm.

After fasting for four days and writing the text in cinnabar upon paper, one may summon the Six Ding (Liuding), the protective spirit-generals of Daoism, within an inner chamber. A four-day fast also allows one to summon the Generals of the Sun and Moon within one’s dwelling. After five days of fasting one may summon Riyou, the spirit who patrols the human world. After five days of fasting one may summon Feilian. After seven days of fasting one may summon the Celestial Censor. After five days of fasting one may summon Shegong, the local earth god. After six days of fasting one may summon Tugong, the spirit who governs the soil. After five days of fasting one may summon the Pavilion Chief of the Field Paths, the spirit who oversees rural roads and way-stations. After five days of fasting one may summon the Chief of a Hundred Evils, the spirit who commands all manner of baleful forces. After five days of fasting one may summon the Door Officials and Gate Wardens, the spirits who guard thresholds. After five days of fasting one may summon the essences of a hundred snakes. After five days of fasting one may summon the River Child, a spirit of the waters. After five days of fasting one may summon Taiyi. After seven days of fasting one may summon Tianyi. After three days of fasting one may summon the hun spirits and po ghosts. After five days of fasting one may summon the essences of a hundred birds, whose form is that of a bird’s head upon a human body. After four days of fasting one may summon the various spirit-monsters of the underworld. When observing the fast, a youth should take part.

After five days of fasting one may summon Taiyi; after seven days, Tianyi; after three days, the hun spirits and po ghosts; after five days, the bird-headed, human-bodied essences of a hundred birds; after four days, the various spirit-monsters of the underworld.

After seven days of fasting one may summon the Recorder of the Nine Heavens, the spirit who keeps the records of the Nine Heavens. After seven days of fasting one may summon the Life-Supporter of the Nine Heavens, the spirit who assists in preserving lifespan. After nine days of fasting one may summon the Northern Dipper (Beidou). After nine days of fasting one may summon the Southern Dipper (Nandou). After twenty days of fasting one may summon the Essence of a Hundred Li. After ten days of fasting one may separately summon the Lord of the Eastern Sacred Mountain, the Lord of the Western Sacred Mountain, the Lord of the Southern Sacred Mountain, and the Lord of the Northern Sacred Mountain.

When summoning the Lord of the Central Sacred Mountain, the text must be written in cinnabar. Those who wish to refine the divine elixir should first perform the summoning and inquire concerning their allotted lifespan and destiny. To summon the Ladies of the Four Waterways, the goddesses of the four great rivers, the number of fasting days is the same. In all the above summonings of the gods of the Five Sacred Mountains and of the Four Waterways, the writing is to be done in cinnabar. When summoning the Lord of the Eastern Sacred Mountain, the text is written in azure and measures one chi in length. All such rites are to be performed in a place among the mountains where vegetation grows dense and one will not be seen by others.

After fasting for seven days one may summon the Lady of the River, writing the text in cinnabar upon crimson water.

After a ritual fast of six days, summon the Parents of the Six Jia (the honored deities of the Six Jia spirits). In a dim inner chamber, write the talismanic script of the Fulu (talismans and registers) with cinnabar on silk. After a ritual fast of five days, summon the Northern Lord, Master of Kui and Gang (the spirit who governs the northern order and principles). After a ritual fast of ten days, summon the Lady of the South Sea. After a ritual fast of ten days, summon the High Immortal Lord.

After a ritual fast of five days, after a ritual fast of five days, summon the Northern Lord, Master of Kui and Gang. After a ritual fast of ten days, summon the Lady of the South Sea. After a ritual fast of ten days, summon the High Immortal Lord. After a ritual fast of five days, summon the Great King of Pingshan. After a ritual fast of ten days, summon the Earth Lord of Penglai (the spirit who governs Penglai). After a ritual fast of seven days, summon the Jade Maiden of the High Immortals.

After a ritual fast of one hundred days, summon the Queen Mother (the Queen Mother of the West). In a purified room, write the azure talismanic script on a piece of silk one chi in length; after making ritual obeisance, present it to the Queen Mother. After a ritual fast of seven days, summon the Heir of Mount Heng (the heir of the god of Mount Heng). After a ritual fast of seven days, summon the Lady of the Capital Official of Destinies (the goddess who oversees capital official affairs and lifespan). She presides over transformation and is the spirit who ought to be summoned first.

After a ritual fast of one hundred days, summon the Generational Seed of the Parents of the Nine Heavens (the descendants transmitted by the Parents of the Nine Heavens). After a ritual fast of one hundred days, summon Zhongmingzi, Great Elder of Mount Huang. After a ritual fast of twenty days, summon the ghost envoy, causing him to follow along in human form and to obey whichever direction one proceeds.

After a ritual fast of thirty days, summon in the mountains the Jing (essence) of tigers and leopards. Write the talismanic script with cinnabar on a piece of maple wood one chi long and four cun wide; the Jing of tigers and leopards will likewise appear in human form. After a ritual fast of ten days, summon the Jing of the hundred herbs. Among the grasses, write the talismanic script with cinnabar on a “feng” one chi in length; the Jing of the hundred herbs will likewise appear in human form. After a ritual fast of five days, summon the Jing of the hundred trees. In the forest, write the talismanic script on a yellow object one chi in length.

After a ritual fast of nine days, summon the General of the River. After a ritual fast of one thousand days, summon the Three Grand Masters of the Sea. After a ritual fast of seven days, summon the Commandant of Source Streams (the divine official who governs headwaters and waterways). After a ritual fast of fifty days, summon the Parents of the Northern Dipper. After a ritual fast of one hundred days, summon the Parents of the Western Peak. After a ritual fast of one hundred days, summon the Parents of the Eastern Peak. After a ritual fast of one hundred days, summon the Parents of the Southern Peak.

After a ritual fast of one hundred thousand days, summon the Three Grand Masters of the Sea. After a ritual fast of seven days, summon the Commandant of Source Streams. After a ritual fast of fifty days, summon the Parents of the Northern Dipper. After a ritual fast of one hundred days, summon the Parents of the Western Peak. After a ritual fast of one hundred days, summon the Parents of the Eastern Peak. After a ritual fast of one hundred days, summon the Parents of the Southern Peak. After a ritual fast of one hundred days, summon the Parents of the Northern Peak.

Observing a zhai purification fast of one hundred days allows one to summon the Zhongyue Parents (the spirits of the Central Peak). A zhai fast of fifty-four days allows one to summon the Sidu Parents (the spirits of the four great rivers).

The Fulu (talismans and registers) used in the foregoing cases are inscribed on silk nine cun in width, employing vermilion; the specific color to be used is determined according to the directional association of the Fulu. The Fulu should be written indoors.

A zhai fast of thirty days allows one to summon the Sanhe Parents; a fast of twenty days, the Lady of the Nine Rivers; a fast of five days, the Officials of the Heavenly Gate; a fast of nine days, the hundred spirits and baimei (all manner of spirits and demons), which may then be commanded and put to service; a fast of thirteen days, the Sangong Parents.

A zhai fast of one hundred days allows one to summon Dongwangfu (the King Father of the East). The Fulu is written with cinnabar on azure-colored material and placed in a clean inner chamber; it measures one chi eight cun in width. One takes this Fulu and presents it to the counterpart.

A zhai fast of one hundred days allows one to summon the Tianhuangjun, Renhuangjun, and Dihuangjun (the Lords of the Heavenly, Human, and Earthly Emperors). Wearing the related talisman objects on the chest is said to keep the hair from turning white and to confer longevity.

A zhai fast of one hundred days allows one to summon the Immortal Earl of the Nine Capitals, the King of Mount Tai, and the Wandering Maiden of the Heavenly Emperor; a zhai fast of thirty days allows one to summon the Three Kings of Eastern Yue. The original text then states that such fasting can confer longevity.

A zhai fast of fifty days allows one to summon the General of the Luo River; a fast of ten days, the Elder of Di Fei; a fast of thirty days, the Masters of a Hundred Ghosts of the Local Earth God, who may be made to serve; a fast of seven days, the Hundred Injuries of the Earth, which may likewise be commanded; a fast of ten days, the Jade Maiden named Zi’an.

A zhai fast of thirty days allows one to summon the High Emperor Great Ancestor. Wearing the Fulu within the collar of one’s clothing causes people to submit to him. A zhai fast of thirty days allows one to summon the High Supreme Holy Mother; a fast of one hundred days, the Ancestral Master Who Governs Yin; a fast of thirty days, Lady Zhao of the Western Sea.

A zhai fast of ninety days allows one to summon the Elder of the Nine Qi (vital energy). When entering the mountains while wearing this Fulu, it is said that snakes will retreat and keep a distance of one li from the wearer. A zhai fast of seven days allows one to summon the Zhengyi (Orthodox Unity) Gongcao; a fast of twenty days, the Heir Apparent of the Western Peak; a fast of thirty days, the Elder of Taiyi.

Here “zhai” refers to the practice of fasting and cultivation; “zhao” means to summon deities or spirits according to the rituals set forth in the scripture. The scripture mainly enumerates the number of fasting days corresponding to each different object of summoning, together with the materials, colors, sizes, and methods of wearing certain talisman objects.

After thirty days of fasting and purification, summon the seven generations of ancestors and bury Fulu (talismans and registers) inside the doorway so that the deceased will not return home. After thirty days of fasting and purification, summon Zhashui Wang and Nanyue Lang (Young Lord of the Southern Peak); ten days later, summon Xiyue Shizi (the Heir of the Western Peak). After thirty days of fasting and purification, summon Taiyi Zhangren (the Elder of Taiyi). After thirty days of fasting and purification, summon the seven generations of ancestors once again and bury Fulu inside the doorway so that the deceased will not return home. After thirty days of fasting and purification, summon both Zhashui Wang and Nanyue Lang.

The foregoing passage, from the “Gaoshang names” through the “Tiandi (Heavenly Emperor) names,” amounts to nine lines in all. Below them are marked the specific summoning rituals to be performed in each case; these differ in order from the ritual sequence laid down in the Baogong Neijing (Inner Scripture of Lord Bao). If one follows the method transmitted by Lord Wang, the rites should be conducted according to the annotations appearing beneath these nine lines.

The method of drawing Fulu (talismans) must not involve sharing brush, ink, or inkstone with others. One must first burn incense, purify the mind, and observe fasting and purification, conducting the practice in a secluded place. After the fasting and purification are completed, at night in a clean courtyard and room, one dons the corresponding immortal robes according to the monthly jian of the current month (the calendrical method of marking months by the twelve earthly branches), then summons the deities.

When summoning celestial deities, the characters of the Fulu face upward; when summoning the deities of the Five Sacred Mountains, the Three Rivers, rivers and seas, and local spirits, the characters face downward. After standing for a moment, one can sometimes see the summoned deity arrive. The deities of heaven and earth and the Jing (essences) of mountains and rivers have varied appearances: some resemble humans, some have heads of birds or beasts with human bodies, some have bodies of birds, beasts, dragons, or snakes with human heads; some are tall, some short, some emit fragrance, some have unpleasant odors, some have charming and beautiful visages, some appear terrifying and fierce. The practitioner should compose their expression, settle body and mind, and not become panicked or timid, then inquire according to the matter at hand; the other party will answer immediately.

Once the celestial deity has arrived, it must not be allowed to linger long and should be promptly dismissed. Inquiring about unreasonable matters may even invite fatal calamity. All Fulu are written with cinnabar. The jin section is one chi two cun wide and likewise one chi two cun long. “Jin” refers to a specific part of the Fulu. One must not pause or speak while writing. If using a shuwen (a document stating the matter to the deities), it is written in five colors; its dimensions and form follow the relevant regulations. Where the original text does not specify color, length, or width, one also follows the specifications of the cinnabar-written Fulu, with the jin section one chi two cun in both width and length, and places it indoors.

If the room contains residual pollution from a family member’s death, or if someone has stepped on the pollution left by a woman in childbirth or livestock giving birth, it is considered unclean. Even if the fasting and purification are performed with great diligence, the celestial deities will not arrive.

Baopu Miyan

Baopuzi said: I have heard that in the age of the five turbidities (the filthy and chaotic era spoken of in Buddhism), the pure original source is difficult to manifest. This is like clear water flowing into a turbid river, unable to remain clear by itself. According to the circumstances indicated by celestial phenomena, when a person lives at home and the household lacks suitable conditions, one almost inevitably encounters defiling matters within more than ten days. In this way, seeking a desired result is originally difficult to discern and grasp. Generally, if one wishes to cultivate in the mountains, it is best to reside alone without interacting with others; with sincere fasting and waiting, the matter becomes much easier.

In the first year of Xianhe, on the Wuwu day of the fourth month, I raised nearly twenty bulls to the west of my residence. At that time a famine year occurred, the family circumstances were difficult, and tigers frequently harmed livestock in the county, making it hard to take precautions. Tigers attacked, and in the period of about a hundred days had already injured six or seven oxen. I therefore left the original place, found another location to live, observed a ten-day fast, and according to the magical method summoned Gaoshan Jun (the spirit governing the mountain forests), requesting him to stop the fierce tigers from harming the livestock.

At night I performed the ritual. After a while, a person appeared wearing a yellow unlined garment and a Jinxian guan (the cap worn by ancient officials), with a red bird-shaped decoration on the cap. His stature was equivalent to that of an ordinary person, but his fingers were about one chi long; his bearing was solemn and majestic, and he called himself the Gaoshan landlord. I explained to him my request to stop the tiger harm, and he agreed.

Later, when a tiger came to snatch a cow, Gaoshan Jun seemed to strike the tiger's thigh with a pellet, and the arrow immediately broke in the flesh. Soon people discovered a dead tiger in the bamboo grove; indeed the thigh was ruptured, and they also found the pellet and the iron fragment of the arrowhead, which made me even more convinced of this event. From then on, within one li of the vicinity there were no more tigers harming livestock.

When I first obtained this method text, I only dared to summon Gaoshan Jun at the beginning. Later I also summoned on many occasions the Earth Lord, the Soil Lord, and other local spirits and minor ghosts, and sometimes also the low-ranking spirits of the rivers (Hedü); they were all able to arrive in a timely fashion as stated. However, my sincerity was not yet sufficiently profound, and my mind not concentrated and upright enough, so I dared not readily believe that I already possessed the ability to summon the Heavenly Emperor's ancestral spirits, the Ten Generals of the Five Sacred Mountains, the Nine Immortals of the Three Heavens, and other great deities; I feared that if the ritual protocol and sequence were inappropriate, it would instead invite disaster.

The Sanhuang Wen (Three Sovereigns Text, also called Sanhuang Jingwen) and the large characters contained within it were collected and compiled by the immortal Wang Jun. He excerpted the characters and arranged them in sequence into a single juan so that people could consult them according to need. Formerly I heard Bao Nanhai say that the celestial writing of the Three Sovereigns large characters amounted to forty thousand characters. The version I, Hong (Ge Hong), have seen appears somewhat fewer. Bao Nanhai explained that those are the assembled directional characters of the Santian Bahui (Three Heavens and Eight Assemblies), which should be looked up and compiled according to their uses. The compiled text now before us cannot possibly encompass the entire content.

Bao Nanhai further said that these characters elucidate the celestial Dao (the Way) and communicate with the Zhenren (True Persons); their original intent ultimately returns to the fundamental root. To employ them in summoning and commanding spirits and deities, and in performing magical arts, one must be meticulous and cautious in order to obtain blessings and protection—how could one act rashly? If one follows the Keyi (liturgy) and ritual codes yet harbors irreverence in the heart, one will incur guilt and trials; how much more so if one loses the proper basis when summoning spirits and commanding ghosts?

Master Bao did not scorn my shallowness and transmitted to me, Hong, the important Daoist methods of the Sanhuang Wen; yet my abilities are exceedingly mediocre, and in the end I failed to thoroughly fathom the subtle depths of the Dongshen (Cavern of Spirit, one of the Three Caverns) ghosts and numina. Changfang, Heran, Tanchang, Tuansheng, Fangzhan, and Zhao Zhun all once commanded ghosts and spirits and whipped the myriad numina. Yet they too, relying upon their arts, grew arrogant and extravagant, failed to rectify themselves, and ultimately did not meet good ends. Is this not cause for lament? Even in ordinary human interactions one ought to remain humble and self-restrained, and still one sometimes cannot avoid punishment—how much more so for those who preside over ghosts and spirits? Only when one's thoughts and conduct do not deviate from the correct Dao even in the finest particulars can one be said to have accomplished half the task; how then can one indulge one's nature and act willfully?

I have heard that Master Li was a lineage master of the Daoist jing (scriptures). Master Li himself related that he once visited Dong Zhongjun on Yingzhou. Zhongjun possessed four juan of the Nine Heavens Dayou Jing (Scripture of Great Being) and four juan of the Xiaoyou Jing (Scripture of Lesser Being). The characters were about two cun square, sparse, elegant and beautiful; each juan was approximately five cun thick. The table of contents stated that the books contained one million characters. Master Li wondered why the writing appeared so few yet was said to contain so many characters. Zhongjun replied: “These are not the characters in common worldly use, but the great chapters of the Three Heavens and Eight Assemblies. A single character may contain thirty-three characters, compiled separately according to different forms and uses such as east and west, above and below.” He pointed out the opening characters of the Dayou Jing for Master Li to see, saying these were mysterious jing secretly stored in the upper realm.

If one compares this jing with the celestial large characters of the Sanhuang Neiwen (Inner Text of the Three Sovereigns), how could four juan of jing be thought to contain fewer than forty thousand characters? Master Bao in the Jie Jie (Sectional Explanations) further stated that the Sanhuang Dazi (Large Characters of the Three Sovereigns) were excerpted from the Dayou Jing and Xiaoyou Jing and then given a separate designation. Viewed thus, the matter becomes still clearer.

On days of zhai fasting (as in Zhaijiao purification ritual), one should keep the Sanhuang Dazi close at one's side, constantly holding correct thoughts in the heart and admiring the numinous, wondrous images they present. In addition, one should remember the Liujia Zhifu of that day (the protective Fulu (talismans and registers) spirits of the sixty Jiazi cycle who rotate in duty); the zhifu for today's Jiazi day is Wang Wenqing.

This section does not provide the main text of the Dongshen Badi Miaojing Jing (Scripture of the Wondrous Essence of the Eight Emperors of Dongshen), offering only the title and collation notes. The complete text of the Dongshen Badi Miaojing Jing ends here. The character “sun” (损) has been supplied according to the meaning of the surrounding context. The character “jun” (君) was originally written as “ju” (居) and has been emended to “jun” on the basis of the sense of the passage.