《上清黄书过度仪》

A disciple receiving the Dao (the Way) at the master’s residence should complete the Guodu (the Daoist ritual of transmitting methods of the Dao and initiating one into the Daoist community) before the age of twenty. If one receives the Dao and performs the Guodu ritual only after turning twenty, one should bathe, observe the prohibitions, and prepare incense. Before entering the Jingshi (the quiet chamber used for Daoist rituals), one must first inform the master and then proceed with the rite; bows are required upon entering and leaving the Jingshi, and thanks are offered upon departure.

Entering the Jingshi

When first entering the Jingshi, the Yang side stands at the Yin position and the Yin side stands at the Shen position. The person seeking Guodu kneels at length and says: “I am merely a mortal, fortunate across a thousand years to receive the teaching of the Dao. I have sought the methods for some time, yet have not yet obtained Guodu. I respectfully bow my head and take refuge in the Dao, earnestly requesting the bestowal of initiation.” After speaking, he bows again.

The master replies: “Today is an auspicious day, precisely suitable for the work of ferrying across.”

The seeker says once more: “I wish to receive the master’s fulfillment.”

The master replies: “I shall report this upward on your behalf.” The disciple bows low to receive the grace and bows again to the master. The master then takes the disciple by the hand and leads him to face east.

Visualization of Officials and Soldiers

Both master and disciple then stand facing east, the Yang side on the left and the Yin side on the right, their hands clasped. The Yang side stands with hands crossed, inserting the second finger into the space of the Yin side’s hands; between the second and third fingers of both hands each sounds the drum twelve times.

Together they visualize the merit officers, messengers, generals, and official soldiers listed on the Fulu (talismans and registers) they wear: these figures wear caps and robes, stand arrayed in ranks, and guard the disciple in front, behind, left, and right, drawing in the vital Qi (vital energy) of the four directions for the disciple, eliminating disasters, and reporting separately according to each affair so that everything is made clear. This visualization is performed once.

Visualization of White Qi

Each then visualizes a stream of white Qi in the Dantian (energy center), the size of a six-inch round mirror, rising from between the eyebrows, gradually enlarging so that its radiance illuminates the head. The white Qi then pours downward through the entire body, pervading interior and exterior, causing the five viscera and six bowels, the nine palaces and twelve chambers, the four limbs and hundred bodily parts, the joints, sinews and vessels, the orifices, and the Ying-Wei Qi all to appear clearly. This visualization is performed once.

Visualization of Kingly Qi

Fourth, sequentially visualize the governing Qi (vital energy) of each season: in spring, visualize the azure Qi of the east moistening the entire body, with red Qi assisting from the side. Visualize it illuminating the five viscera and six bowels, the nine palaces and twelve chambers, the four limbs and hundred bodily parts, the joints, sinews and vessels, as well as the orifices and the Ying-Wei Qi; everything inside and outside the body becomes clear and bright. Perform this visualization once and then stop.

Visualizing the Seasonal Governing Qi

Fourth, sequentially visualize the governing Qi of each season: in spring visualize the azure Qi of the east, assisted by red Qi; in summer visualize the vermilion Qi of the south, assisted by yellow Qi; in autumn visualize the white Qi of the west, assisted by black Qi; in winter visualize the black Qi of the north, assisted by azure Qi; at the close of the four seasons (the final period of each season) visualize the yellow Qi of the center, assisted by white Qi.

Raise the head, inhale through the nose, then lower the head and swallow. Imagine the Qi descending to the Dantian (energy center) (the site of Neidan (internal alchemy) cultivation in the lower abdomen), then rising from the middle up to Kunlun (here referring to the head). Inhale and swallow a total of three times, then stop.

Swallowing and Ingesting the Generating Qi of the Three Palaces

Fifth, visualize the generating Qi of the Three Origins (the three palaces of Heaven, Earth, and Water) transforming into pure white Qi that descends from above, encircling and covering the entire body. Raise the head and inhale the generating Qi through the nose, silently reciting in the mind: “The generating Qi of the Heavenly First Palace ought to come and nourish me.” Then lower the head and swallow, imagining the Qi filling the abdomen, descending to the Dantian, then rising from the middle to the Niwan (the Neidan location in the head).

Follow the same method of silent recitation, inhalation, and swallowing for the Earth Palace and Water Palace. The generating Qi of the three palaces comes together to nourish my body. After swallowing, imagine the Qi filling the abdomen, descending to the Dantian, then rising to the Niwan. Visualize the generating Qi of the three palaces as vast and pure white, covering the entire body and penetrating the five viscera and six bowels as well as the spaces among the twelve stems and branches. Perform this visualization once and then stop.

Notice

During the sixth petition, the participants in the ritual still knelt together facing east, each striking the drum twelve times. The ritual officiant then identified himself as the “Chen Shen Gongcao” (the office that, in the ritual, conveys documents and communicates with the spirits), inviting the two divine officials Shangxian and Shangling, as well as the Gongcao responsible for transmitting commands, regulating the vital Qi (vital energy) of Yin-Yang and treating illness, and the left and right official messengers to come forth; he also invited the two clerk officials in charge of Yin-Yang Shenyu affairs to come forth.

Once these spirit clerks had come forth, they were to dress neatly in conspicuous vestments and stand before and behind the officiant, listening together as he recited the text. The officiant announced one by one the commandery, county, township, and village named in the document, and petitioned the Central True Officials in charge of infusing Qi and of kaozhao affairs together with all the official lords, generals, and clerks. All parties attended and observed the “Four Beginnings,” inspecting from the four directions; the officials in charge of kaozhao affairs were also to petition the four lord-generals with care.

The ritual then once more reported to the “Taishang Wuji Dadao Wushang Xuan” (the Supreme Limitless Great Dao of the Unsurpassed Mystery, the highest Dao (the Way) venerated in Daoism): that the commandery, county, township, and village named in the document, as well as the Central True Officials in charge of infusing Qi and kaozhao and all the official lords, generals, and clerks, had each been notified and petitioned separately; it requested that the inspecting spirits of the four directions and the officials, lords, generals, and clerks in charge of kaozhao all take note together.

The Most High Limitless Great Dao (the Way), the Unsurpassed Mysterious Elder, the Great High Lords of the Three Qi (vital energy) and the officials and commanders under their charge, the Most High Lord Lao, the Most High Elder and all the official lords and commanders, the life-giving Qi received by the disciples of the Three Master-Lords—the Celestial Master (Tianshi), the Successor Master, and the Lineage Master—and of the Female Master and their ladies, together with all the official lords and commanders, the Perfected lords and commanders, and the Great Harmony lords and commanders: all of you, please hear my petition.

The lords and commanders of the Abdominal Eyes of the Yellow Book Contract Ordinances; the Nine-Qi Elder lords and commanders of Arrest and Summons; the Yin-Yang life-giving Qi lords and commanders who convey the Dao; the Central Embryo Perfected lords and commanders of Prepared White; the Central Embryo Red-and-White lords and commanders of Prepared Discharge; the Central Yellow Wu-Ji lords and commanders of the Hundred Joints; the Yin-Yang Merit Officer lords and commanders of Guidance and Transformation; the Yin-Yang True Qi lords and commanders who traverse the Dao; the lords and commanders who inspect the inner and the outer and open transformation; the lords and commanders who dispel disasters, scatter calamities, and resolve distress; the Heavenly Joints and Hundred Joints lords and commanders; as well as the spirits of the Heavenly Nodes, Earthly Nodes, and Human Nodes, the spirits of the Three Banners that establish the nodes and of the Four Seasons and Eight Nodes, the Merit Officer and Dipper-Handle lords and commanders who govern the Five Phases (Wood, Fire, Earth, Metal, Water) and harmonize the Three and Five, and the various official lords and commanders of the Three Officials of Heaven, Earth, and Water who investigate, examine, and issue summons: you too, please hear my petition.

Furthermore, there are the divine lords and commanders who dwell in the villages and districts and govern the encampments, precincts, and generative transformation—one hundred twenty officials and commanders in all—as well as the lords and commanders of stale Qi and the lords and commanders of ghost-bandits:

Your servant So-and-so petitions in fearful reverence: though dull of nature, your servant loves the methods of the Dao and cherishes life. Previously, your servant served as a Qi Libationer in such-and-such a diocese, and received from the Perfected So-and-so the essential oral instructions of the true words and the method of the Eight Lives Great Crossing, which ought to be practiced with reverence. Now there is a man (or woman) So-and-so of such-and-such commandery, county, and village, aged so many years, who loves the methods of the Dao and aspires to become an immortal, and has come to request that I perform the Crossing ritual on his or her behalf (a rite that helps the deceased or the practitioner pass through barriers and be transferred into the corresponding Daoist registers of names).

So-and-so wishes to practice the Dao of Yin-Yang, the Five Phases, and the Three Qi: first, from the Middle Prime, the Upper Prime, and the Lower Prime each one Qi is generated; the three kinds of Qi intertwine with one another and together accomplish the methods of the Dao. I respectfully request the lord-officials who inspect the inner and the outer and open the transformation of the myriad things, the lord-officials who restore spirit (Shen), complexion, and appearance and replenish the breath of Qi, together with the divine lords and commanders who govern the encampments, precincts, and generative transformation, and the various lords and commanders of the Three Officials of Heaven, Earth, and Water who investigate and summon: that they explain and resolve the offenses of your servant and of So-and-so before the Three Officials, revoke investigations, pursuits, and arrests, strike the names from the registers of death, and enter them upon the Royal Calendar of Long Life, so that they may be ranked among the Seed People (zhongmin, those of whom the Daoist scriptures say they will attain the Dao and receive salvation in time to come).

May the spirits of your servant and of So-and-so be firm and steadfast, and their life-giving Qi abundant, pervading the four limbs and the five viscera, each in good health and free of ailment. The various lords and commanders of the Three Officials of Heaven, Earth, and Water who investigate and summon: please also explain and resolve the offenses of your servant and of So-and-so, withdraw investigations and arrests and the registers of death, and enter the names upon the Royal Calendar of Long Life, that they may be ranked among the Seed People. May our spirits be firm and steadfast, our life-giving Qi abundant, pervading the four limbs and the five viscera, each in good health and free of ailment; may all that we seek be obtained, may the faults we have committed be crossed over and resolved, and may slander and contention of tongues subside and recede.

When the matter is accomplished, your servant will report its efficacy, not failing the credentials that have been received. Your servant So-and-so, in sincere fear and trembling, knocks the head upon the ground and bows twice, respectfully presenting the foregoing petition, requesting a response from the divine beings, and will carry it out in accordance with the ritual decree.

Earth Net

When dissolving the Earth Net, bow three times toward the Earth Net. During the first prayer face to the left, and during the second face to the right. The Mysterious Elder (Xuanlao, a Daoist honored deity) and the Most High (Taishang, Lord Lao the Most High) stand behind with palms joined, praying that the Compassionate Father and Holy Mother untie the net, remove my name from the Death Register (the roster recording deaths), and enter my name into the Life Register (the roster recording the living).

Heaven Net

When dissolving the Heaven Net, perform the rites three times. First salute in the direction of the Unsurpassed, the Mysterious Elder, and the Most High; then join palms and pray: “The one who gave birth to me is Jiazi (one of the sixty Jiazi), Master Wang Wenqing and Kang; the one who conceived me is Jiawu, Master Wei Shangqing; Mother Niu gave birth to me and raised me. Service lies in the Great Dao, and also in father and mother.”

Four Honored Ones

When paying homage to the Four Honored Ones, cross both hands, make one bow toward the Yin direction (northeast), then kneel at length and pray: “Jia Yin Ming Wenzhang, the Dao Father approves and carries this out. We as humble servants wish to eliminate the great disasters of the world. The Master says: ‘Now there is a man or woman of such-and-such name, as humble servant, coming to seek salvation.’ The disciple says: ‘This humble servant now seeks salvation from Master such-and-such, helping one another, jointly practicing the Dao and De, praying for the harmony of Yin-Yang and the circulation of vital energy (Qi). This humble servant seeks salvation.’ The disciple further says: ‘This humble servant now seeks salvation from Master such-and-such, helping one another, jointly practicing the Dao and De, praying for the harmony of Yin-Yang and the circulation of vital energy (Qi), so that the Shen (spirit) and Qi within the body of this humble servant become stable and firm, each remaining safe and unharmed.’”

Then turn toward the Shen direction (southwest) and pray to Jia Shen, Hu Wenchang Dao, Mother Chan Cuoyou, and Rong Ju, asking them to disperse the disasters of the eight directions on earth for this humble servant. Next turn toward the Zi direction (north) and pray to Jiazi Master Wang Wenqing and Kang, asking them to eliminate the great disasters of the world. Then turn toward the Wu direction (south) and pray to Jiawu Master Wei Shangqing and Mother Niu, asking them to disperse the disasters of the eight directions on earth.

The prayers in each direction follow the ritual of the Yin direction and are performed once at each place.

The ninth ritual act: Facing the Yin direction (east-northeast), with the back toward the Shen direction (southwest). The person seeking salvation kneels with both knees turned outward on the ground and clasps both hands behind the body; then the two hands cover the knees and cross over them to conceal. With each performance, knock the teeth twelve times and visualize the unsurpassed black Qi (vital energy), the true cyan Qi of the Mysterious Elder, the true yellow Qi of the Supreme One, and the true white Qi of the Three Blacks, combining into a chaotic infant-like form of mixed five-colored yellow that descends into the Dantian (energy center), the site of Neidan (internal alchemy) cultivation in the lower abdomen. Repeat this once more in the same manner and then stop.

The Ten Shen (spirits)

For the tenth time, visualize the ten Shen of Jiazi and Jiawu. First visualize Jiawu, then sequentially visualize Wei Shangqing of Yiwei, Du Zhongyang of Bingshen, Zhu Bozhong of Dingyou, Zang Wengong of Wuxu, Fan Shaoqing of Jiazi, Wang Wenqing of Yichou, Long Jiqing of Bingyin, Zhang Zhongqing of Dingmao, Sima Qing of Wuchen, and Ji Chuqing, requesting these ten divine beings to report upward to the offices of the Upper Three Heavens (the celestial bureaus).

The master says: “Now there is a male or female devotee, so-and-so Jia, who has come to me requesting passage through calamities.” The disciple says: “This disciple (or female disciple) now follows Master so-and-so Yi in requesting passage through calamities, assisting one another and jointly practicing the Dao (the Way) and De (Virtue/Power); requesting the harmony of Yin-Yang so that generating Qi may circulate throughout my body and the Jing (essence) and Shen (spirit) become concentrated and firm, each remaining safe and without affliction. May the death register of Jia be removed and the name inscribed in the Jade Calendar of Longevity (the roster symbolizing immortality), enabling passage through the nine calamities to become one of the seed people of later generations. May generating Qi circulate throughout my body and the Jing and Shen become concentrated and firm, each remaining safe and without affliction; remove the death register of Jia, inscribe the name in the Jade Calendar of Longevity, enabling passage through the nine calamities to become one of the seed people of later generations.”

Afterward, Yi first visualizes from Jiazi through Wuchen, then visualizes from Jiawu through Wuxu.

“Pei Jia” is a fragmentary sentence at the end of the original text whose meaning is incomplete.

Eleventh, the names of the twelve venerated deities are arrayed in sequence. The Jia-Yin deity is Ming Wenzhang, whose Dao Father is Zan Jue You Zong Jue Shi Mou; the Jia-Shen deity is Hu Wenchang, whose Dao Mother is Chan Cuo You Rong Ju. The master recites: “Now there is a man or woman named So-and-so who has come before me to request the method of the crossing-over rite.” The disciple replies: “I now request from Master So-and-so the method of the crossing-over rite. May we both attain accomplishment and jointly uphold the Dao (the Way) and De (Virtue/Power). I pray that Yin-Yang be in harmony and that the living Qi (vital energy) circulate throughout my body, that the death register be cleared, that my name be entered in the Jade Register of Longevity, that I pass through the nine calamities, and that I become a seed-person of later generations.” Next, the following are invoked in turn: Jia-Zi Wang Wenqing and Jia-Wu Wei Shangqing; Yi-Hai Pang Mingxin and Yi-Si Tang Wenqing; Yi-Mao Dai Gongyang and Yi-You Kong Ligong; Jia-Chen Meng Feiqing and Jia-Xu Zhan Zijiang; Yi-Chou Long Jiqing and Yi-Wei Du Zhongyang. After each deity’s name, the original text also lists the corresponding names of the Dao Father and Dao Mother, together with notes on pronunciation.

Twelfth, one visualizes five deities: the Taisui deity, the deity of the present month, the natal-year deity, the current-year deity, and the deity of the present day. One prays that these five deities be sent to report upward to the Three Heavenly Bureaus (the official offices of the Daoist celestial realm). The master recites: “Now there is a man or woman named So-and-so who has come before me to request the method of the crossing-over rite.” The disciple replies: “I now request from Master So-and-so the method of the crossing-over rite. May we both attain accomplishment and jointly uphold the Dao and De. I pray that I be released from the investigation and detention of the Three Officials, that I escape the nets and snares, that my name be thoroughly struck from the death register, that it be entered in the Jade Register of Longevity, that I pass through the nine calamities, and that I become a seed-person of later generations.” Each of the two ritual speeches above is recited twice, and the section ends here.

Eight Lives (this is the title of the following section)

The thirteenth unbinding, a ritual for dispelling calamities, is called “Shou Ba Sheng” and unfolds in eight steps.

The opening step, known as the initial play of dragon and tiger, invites the Unexcelled Worthy (Wushangzun) to the left, the Mysterious Elder (Xuanlao) to the center, and the Most High (Taishang) to the rear. The officiant announces that a guodu ritual—a ceremony seeking deliverance from calamities and the prolongation of life—is now being performed for the male and female devotees of such-and-such names. They pray that these people jointly cultivate the Dao (the Way) and De (Virtue/Power), obtain the generating Qi (vital energy) of Yin-Yang, and thereby live together with their spouses. They petition for release from investigation and detention by the Three Officials (Sanguan), the divine officers governing Heaven, Earth, and Water; for escape from the snares of disaster; and for erasure from the death registers. The same petition is then restated, together with a request that the names be entered in the Jade Register of Longevity, that the nine kinds of hardship be traversed, and that the participants become people who flourish and multiply in later generations.

The second step, the initial turning of the pass, likewise invites the Unexcelled Worthy on the left, the Mysterious Elder in the center, and the Most High at the rear, while also summoning the newly manifested Laojun, the Mysterious Origin of Great Clarity, and the Limitless Great Dao of the Three Heavens.

The third step, the initial intercourse of dragon and tiger, invites the Unexcelled Worthy left, the Mysterious Elder center, and at the rear Taishang Laojun, Taishang Zhangren, and the Lords of the Three Qi.

The fourth step, the initial collation of dragon and tiger, places the Unexcelled Worthy left, the Mysterious Elder center, and behind them the Most High Thearch, the Heavenly Emperor, and Zhangren.

The fifth step, the initial pushing of dragon and tiger, summons the Unexcelled Worthy left, the Mysterious Elder center, and at the rear the Lords of the Nine Elders of the Immortal Capital, the Nine-Qi Zhangren, and accompanying spirits.

The sixth step, the initial sweeping of dragon and tiger, invites from the Upper Primordial (the upper heavenly realm) the Unexcelled Worthy to occupy the left and the Mysterious Elder the right, together with the Most High, Dao Qi of a hundred thousand myriad layers, twelve hundred official lords, the Nine-Qi Zhangren, and other deities.

The seventh step, the initial spreading of dragon and tiger, similarly invites from the Upper Primordial the Unexcelled Worthy left and the Mysterious Elder right, along with the Most High, the Dao Lord of Great Clarity, and Taiqing Zhangren.

The eighth step, the initial salute to the Perfected, invites from the Upper Primordial the Unexcelled Worthy left, the Mysterious Elder center, and the Most High rear, while also calling the Celestial Master (Tianshi), the Successor Master, the Lineage Master, and the Female Master.

The foregoing constitutes the ritual that unbinds the twenty-four Qi of the Middle Primordial. In every step it is announced that persons such as Jia and Yi now seek to pass through calamities, jointly cultivate the Dao and De, obtain the generating Qi of Yin-Yang so that they may live together with their partners; may the deities free them from the Three Officials’ examination and arrest, extricate them from the net of misfortunes, thoroughly expunge the death registers, inscribe the names upon the Jade Register of Longevity, carry them through the nine hardships, and enable them to become people who live and multiply in succeeding generations. The ceremony is thereby completed.

Untying the knots and the meal.

The master unties the knot on the disciple’s sash and lets the hair hang loose; the informant also unties the knots on the body of the worthy one.

Fourteenth: The Method of Ingesting Living Qi and Exhaling Dead Qi

The man faces left and the woman faces right, both hands crossed, facing the Wang direction, sitting with both legs stretched straight. First one gently inhales living Qi (vital energy) through the nose, lowers the head and swallows it; then one lies down, closes the eyes, and gently exhales dead Qi through the mouth. Sitting and lying are alternated in this way three times, after which one stops.

Nine Palaces

Fifteenth: The Method of Arranging the Nine Palaces

The head is directed toward the Wu direction (south) so that heaven and earth stand opposite each other. A horizontal line is drawn as Yi and a vertical line as Jia.

The first arrangement, Zi Nine, has the Yang side placing four fingers below and the Yin side placing five fingers, which together make nine and are jointly called “Zi Nine.” The second, Wu Nine, has the Yang side placing four fingers above and the Yin side placing five fingers, together making nine and jointly called “Wu Nine.” The third, Mao Nine, has the Yang side laying the four fingers of the left hand horizontally on top, covering the five fingers of the Yin side’s right hand, totaling nine, placed in the east and jointly called “Mao Nine.” The fourth, You Nine, has the Yin side turning the palm upward and extending the five fingers of the left hand, while the Yang side lays the four fingers of the right hand horizontally on top to cover the Yin side’s fingers, placed in the west and jointly called “You Nine.” The fifth, Zhong Nine, is like heaven covering and earth supporting. The Yang side visualizes the four viscera of liver, heart, lungs and spleen, while the Yin side visualizes the five viscera of liver, heart, spleen, lungs and kidneys, combining to nine and jointly called “the completion of the central five-nine positions.”

Everyone recites together: “The water flows back to its end.” Arrange according to the number eight at the Chou position: the Yang side extends two toes of the left foot, the Yin side extends five toes of the right foot; then place one finger of the right hand beside the foot, using the Yang side’s fingers to cover the Yin side’s toes, combining to form the number eight, and set this at the Chou position. Everyone recites together: “Gen eight returns, becoming Kan one.” Both the Yin and Yang sides then recite together: “Kan one.”

Next, the Wood Qi (vital energy) is commanded to fall back to its original position, arranged according to the number six at the Hai position. The purely Yang side extends three digits each of the right foot and the right hand, combining to form the number six, covering the Yin side’s left foot, and places this at the Hai position, saying: “Qian six returns, becoming Zhen three.” The Yang side uses one finger of the left hand to cover horizontally the two fingers of the Yin side’s right hand, placing them together at the Mao position, opposite the waist, saying: “Zhen three.”

Next, firm Metal and strong Fire are commanded, arranged according to the number two at the Wei position. In the phase of pure Yin, the Yang side extends two fingers of the left hand to cover horizontally the Yin side’s hand, placing this in the southwest, opposite the shoulder, saying: “Kun two returns, becoming Dui seven.” The Yin side extends four fingers of the left hand. The Yang side again uses two fingers of the left hand to cover horizontally the Yin side’s hand, placing this in the southwest, opposite the shoulder, saying: “Kun two returns, becoming Dui seven.” The Yin side extends four fingers of the left hand. The Yang side uses three fingers of the right hand to cover horizontally the Yin side’s fingers, placing this in the west, opposite the waist, saying: “Dui seven.”

Next, the Earth Qi is commanded to return to the four seasons, arranged according to the number four on the prosperous days of the four seasons. The Yang side extends three fingers of the left hand, the Yin side extends one finger of the right hand horizontally, placing this in the southeast, opposite the shoulder, saying: “Xun four returns.” Then visualize the five viscera of the central palace: the Yang side visualizes the liver and kidneys, the Yin side visualizes the heart, lungs, and spleen, each silently reciting “central palace five.”

Next, the Fire Qi is commanded to flourish and ascend, each returning to its own direction, with no further assignment of positions. Then arrange “two and four” as the shoulder positions: the Yang and Yin sides join their hands, pressing the fingers at two points above the Yin side’s left eyebrow, then at four points above the right eyebrow. Also arrange “six and eight” as the foot positions: the Yang side presses the right foot upon the Yin side’s left foot, marked as six; then presses the left foot upon the Yin side’s right foot, marked as eight.

Then arrange left three and right seven: the Yang side uses the left hand and the Yin side the right hand, pressing together upon the Yin side’s left waist, marked as three; the Yang side uses the right hand and the Yin side the left hand, pressing together upon the Yin side’s left waist, marked as seven.

Further, command “wearing nine and covering one”: the Yang side takes three of the Upper Yuan, the Yin side takes six of the Upper Yuan; the Lower Yuan is divided in half between the Yin and Yang sides. Then command five to occupy the central palace, governing the fullness of the abdomen. Both sides together visualize the five viscera: the Yang side visualizes the kidneys and liver, the Yin side visualizes the heart, spleen, and lungs, and they rub and join one another with the heart. In this way the positions of the five-and-nine palaces are arranged and completed.

Here, “Gen, Kan, Qian, Zhen, Kun, Dui, and Xun” are the directional names of the Bagua (Eight Trigrams); “Chou, Hai, Mao, and Wei” are the directional positions of the Earthly Branches; “wearing nine and covering one” and similar expressions are terms of numerological arrangement. Some sentences and the sequence of actions in the original text contain repetitions or apparent errors; the foregoing follows the existing order of the wording.

At every direction one arrives at, recite “Xun,” invoking the Heavenly Gate (the portal that opens the passageway to the celestial realm during the ritual). From the Qian position (northwest), take one number and immediately walk five steps while reciting “Qian five”; return, walk five steps again while reciting “central retreat,” then walk five more steps while reciting “Xun five,” return and announce “five.”

Next recite “Gen eight,” raising both hands high and spreading them downward three times. From the Kun position (southwest), take one number and immediately walk five steps while reciting “Gen five,” return and announce “five,” then walk five more steps while reciting “Kun five,” return and announce “five.”

Then recite “Zhen thunder stirs the marsh.” From the Dui position (due west), take two numbers and immediately walk five steps while reciting “Dui five,” return and announce “five”; walk five more steps while reciting “Zhen five,” return and announce “five.”

Next recite “Kan does not stand alone.” From the Li position (due south), take four numbers and immediately walk five steps while reciting “Li five,” return and announce “five”; walk five more steps while reciting “Kan five,” return and announce “five.”

Finally recite “Three fives crisscross, all equal as one.” The ritual of the forty-five Qi (vital energy) is thereby completed.

Turn the Jia head toward the eastern Mao position (due east) and the Yi head toward the southern Wu position (due south), and lie down.

The sixteenth type of stepping ritual. First perform the “Yang Nieji”: the left foot is placed on the left side of the body, slightly outward, with the toes pointing toward the Yi position; the fingernail of the right index finger is raised, while the left index and middle fingers are crossed to hold the Yi finger. The left foot is raised forward and the right foot placed horizontally behind. The left foot is then raised and gently rubbed at the center of the Yi position while reciting: “Central Wu-Ji hundred-joints lords and clerks, four-seasons eight-nodes one-thousand-two-hundred officials lords and clerks, assist the minister to cross under so-and-so’s three bridges.” Here “Yi” refers to a ritual direction or stepping position, and “so-and-so” is the designation or name of the practitioner. The “three bridges” is a specific ritual image.

The left foot is next raised, crossing over the Yi position from its center, proceeding rightward toward the south, then circling westward and turning north to arrive at the right flank of the Yi position, for a total of eleven steps.

Then perform the “Yin Nieji”: the right foot is placed on the right side of the body, slightly inclined toward the Jia position; the fingernail of the left index finger is raised, while the right index and middle fingers are crossed to hold the yang finger. The right foot is raised forward and the left foot placed horizontally behind. The right foot is then raised and gently rubbed at the center of the Jia position while reciting: “Central Wu-Ji hundred-joints lords and clerks, four-seasons eight-nodes one-thousand-two-hundred officials lords and clerks, assist the concubine to cross under so-and-so’s three bridges.”

The right foot is next raised, crossing over the Jia position from its center, proceeding leftward toward the east, then circling northward and turning west to arrive at the left flank of the Jia position, for a total of eleven steps.

For the second pacing one returns to the Shen position and again crosses the fingers to hold the Yi finger. The left foot is raised forward and the right foot placed horizontally behind; the left foot is raised and rubbed at the center of the Yi position, using the same incantation and number of steps as before. One then returns to the Yin position and again crosses the fingers to hold the Jia finger; the right foot is raised forward and the left foot placed horizontally behind; the right foot is raised and rubbed at the center of the Jia position, using the same incantation and number of steps as before.

For the third pacing one returns to the Shen position and again crosses the fingers to hold the Yi finger, rubbing the Yi position with the left foot according to the previous actions, using the same incantation and number of steps as before. The yang procession circles three times and returns to the yin position. One lies down on the left side as yang Qi (vital energy) rises, holding the Kui position with the hand; Qi is circulated upward three times, the primordial Qi is gathered three times, and the Qi is then swallowed three times, completing the ritual.

One then returns to the Yin position for the third pacing and again crosses the fingers to hold the Jia finger, rubbing the Jia position with the right foot according to the previous actions, using the same incantation and number of steps as before. The yin procession circles three times and returns to the yang position. One lies down on the right side as yang Qi rises, holding the Kui position with the hand; Qi is circulated upward three times, the primordial Qi is gathered three times, and the Qi is then swallowed three times, completing the ritual.

Next the Kunlun (the head) is cupped with the right hand while the left hand rubs the Niwan (the divine aperture at the center of the head), turning leftward three circles. The face is then moved downward from the left side to the Niwan while reciting: “Left Wushang, gather the upper yuan three times.” One subsequently moves to the right side and turns leftward three times in response.

The Kunlun is then cupped with the left hand while the right hand rubs the Niwan, turning rightward three circles. The face is moved downward from the right side to the Niwan while reciting: “Right Xuanlao, gather the upper yuan three times.” One then responds three times from the left side.

The Kunlun is next cupped with the right hand while the left hand rubs the Niwan, turning first left, then right, then left, for a total of three circles. One then moves straight down from above the face to the Mingmen (an important acupoint on the lower back) while reciting: “Taishang, gather the three yuan.” One moves to the right side to respond three times before returning to the left side.

The Kunlun is then supported with the right hand while the left hand rubs the location of the left middle yuan, that is, below the left breast, turning leftward three circles. The hand moves straight down to the Niwan while reciting: “On the left Wushang.” One moves to the right side to respond three times.

The Kunlun is next supported with the left hand while the right hand rubs the location of the right middle yuan, that is, below the right breast, turning rightward three circles. The hand moves straight down to the Niwan while reciting: “Right Xuanlao.” One then returns to the left side to respond three times.

Afterwards the Kunlun is supported with the right hand while the left hand rubs the Niwan, turning first left, then right, then left, for a total of three circles. One then moves from above the face downward all the way to the Mingmen while reciting: “Taishang.” One moves to the right side to respond three times before returning to the left side.

The Kunlun is then supported with the right hand while the left hand rubs the left side of the Dantian (energy center), that is, the left of the area below the navel, turning leftward three circles; the hand moves straight down to the Mingmen while reciting: “Left Wushang.” One moves to the right side to respond three times.

The Kunlun is next supported with the left hand while the right hand rubs the right side of the Dantian, turning rightward three circles; the hand moves straight down to the Mingmen while reciting: “Right Xuanlao.” One then returns to the left side to respond three times.

Finally the Kunlun is supported with the right hand while the left hand rubs the Jianggong (the region of the heart), turning first left, then right, then left, for a total of three circles; one then moves straight down to the Dantian, turns left and right three times, and descends to the Mingmen while reciting: “Taishang.” One moves to the right side to respond three times.

The original text contains several repetitions of actions and sentences, and some individual characters and phrases are suspected of errors or omissions; the above follows the sequence of the existing text.

Visualize the movement of the three Qi (vital energy, referring to three kinds of breath). Returning to the left, lie supine with the body held in a proper and aligned posture, and draw the Qi downward three times in succession until it reaches the Dantian (energy center). Next, rotate it three times to each side, left and right, arriving at the Mingmen (the site at the waist between the two kidneys). Intone “Taishang,” and then draw the Qi back toward the right three times.

Visualize the three Qi.

Returning to the left, lie supine in an aligned posture and visualize the Shen (spirit) Qi: on the left is the Wushang Qi, cyan in color; on the right is the Xuanlao Qi, yellow in color; the Taishang Qi is white and permeates one’s entire being. The Six Jia (protective spirits in Daoism), the five viscera, and every region of the body are all encompassed within the circulation of this Qi. The Qi rises from the left and descends from the right, flowing throughout the whole body, then returns to the lower Dantian (the energy center below the navel) before ascending to Kunlun Mountain (a Daoist term denoting an important area of the head).

Visualize the One Palace (the One Palace refers to the lower Dantian).

The cyan Qi of Taiqing Xuanyuan rises from the left and descends from the right, encircling the One Palace. The white Qi of Taisu, the red Qi of Taichu, and the yellow Qi of Taishi likewise encircle the One Palace in turn according to the same procedure. The liver Qi appears cyan, the lung Qi white, the heart Qi red, the spleen Qi yellow, and the kidney Qi black; each also rises from the left and descends from the right, encircling the One Palace individually. The One Palace is the lower Dantian, where a Zhenren (the inner perfected being in Daoist cultivation) presides. Visualize these Qi so that they encircle the One Palace in three successive layers. The Yin Qi, however, rises from the right and descends from the left, circulating according to this same method.

Perform Daoyin independently.

After silently contemplating that the Qi (vital energy) and Shen (spirit) within the body have already become settled, Jia then uses his hands to massage and perform daoyin on the body. First, with the left hand he strokes from beside the left breast all the way down to the foot, reciting “Zuo Wushang” three times; then with the right hand he strokes from beside the right breast all the way down to the foot, reciting “You Xuanlao” three times. Next, with the left hand he strokes straight downward from the forehead to the Dantian (energy center) (the area below the abdomen, the place where Qi is stored according to traditional Neidan (internal alchemy) arts), while the right hand moves along with it. This is done three times, reciting the corresponding oral formula each time.

After finishing, he rises by riding the Kui, without receiving the Qi of “the Three-Five Dragons Proceeding Upward.” (“Riding the Kui” and “the Three-Five Dragons Proceeding Upward” are ritual terms from the scripture whose specific referents are unclear.) He then massages the lower Dantian three times with the right hand and proceeds to the Shengmen (the gate of generating Qi spoken of in the ritual). With the right hand he opens the Golden Gate, the left hand holding the Jade Key and pointing it above the Shengmen; then with the left hand he supports the Kunlun (the head) while the right hand massages the Mingmen (a vital acupoint on the lower back) both lengthwise and crosswise.

At the same time he recites: “Water flows eastward, clouds return westward; Yin Qi nurtures Yang Qi, causing it to become gradually subtle and wondrous; mysterious Jing (essence) generates fluids that rise upward to the Master’s Gate.” Jia then performs bugang (walking according to the ritual paces) to summon the divine male holding Guan and Wang and the goddess who opens the gate, so that Yin-Yang Qi may be paired. He then applies the incantation of “I, Yi” by means of Qi, causing Yin and Yang to interact and transform, the myriad things to grow, Heaven and Earth to cover and sustain, wishing that this Qi be bestowed upon me and my concubine.

This is the method of incantation practiced by the two persons Jia and Yi.

The seventeenth Jia incantation states: I wish to mount the principles of Heaven and enter into the principles of Earth. The four seasons and the Five Phases each settle securely in the positions of the Zhenren (True Persons) and must not be shaken. I command the principles together with the five Qi, causing the Xuanhuang qi to return into my five viscera so that they naturally shine with light.

The Yi incantation states: I wish for Earth to uphold Heaven, bringing Yin-Yang, the four seasons, and the Five Phases into harmony, each settling securely in the positions of the Zhenren without being shaken. I command the principles together with the five Qi, causing the Xuanhuang qi to return into my five viscera so that they naturally shine with light.

Jia supports the “Dao Father” (a spirit or symbolic divine seat in the ritual) with the left hand and recites the incantation: “The first lord-spirit stands before me, the second lord-spirit stands behind me; please sweep away calamities, evil, and rebellious affairs for me so that all of them vanish.”

Next, recitations are performed successively at the left, right, upper, and central positions: “Wushang” on the left, “Xuanlao” on the right, and “Taishang” above. Then a prayer is offered: “Your humble servant [name of the petitioner] earnestly beseeches salvation, wishing to uphold the Dao and De together, praying for long life and enduring vision so as to become a Zhongmin (seed people, those qualified to receive the Great Dao and perpetuate the Daoist tradition).”

At the center one recites further: “Wushang on the left, Xuanlao on the right, the three Qi of Taishang jointly nourish this humble servant’s body and merge into one.” This unified qi is called Taokang; it dwells at the North Pole and is titled Zidan. It wears five-colored garments and a large crimson crown, seated upon a golden bed and jade couch surrounded by five-colored railings and curtains of pearls and jade, facing directly toward the Mingmen (Life Gate, a vital qi-mechanism in the body). Divine youths and jade maidens stand in attendance on either side. Yang Qi circles to the left and Yin Qi to the right, circulating from Taiqing (Great Clarity, a high heavenly realm) above all the way downward, constantly moving through the Nine Palaces and the five viscera and six bowels.

These spirits command the host of deities, inspecting and summoning them according to the registers and forbidding them to flee. They remain forever within my body and become immortals together with me.

Then one raises the head and inhales vital Qi through the nose three times, afterward swallowing Yang Qi three, five, seven, or nine times. When “the Way of Heaven proceeds” is recited, Yi steps forward; when “the Way of Earth proceeds” is recited, one enters the Shengmen (Life Gate, a direction or portal symbolizing vitality). Afterward one steps back half a pace and recites the incantation: “Liu Jun, Niu Jun, the myriad spirits are born; I shall shake Heaven and Earth, and the five lord-spirits each proceed with caution.”

The Yi incantation states: “Liu Jun and Niu Jun are the spirits of the Dantian palace. I wish to move Earth and shake Heaven; the five spirits within the body each advance firmly into the depths.” Then one closes the mouth, inhales vital Qi through the nose, exhales it from the mouth, knocks the teeth three times, and recites “Nine-One lives within it.” One then steps back slightly half a pace; Jia proceeds first and begins to circulate the Qi.

The “Stem-Branch Numbers” refer to determining the temporal sequence in which the Qi (qi, vital energy) of Heaven and Earth begins to generate, according to the gan-zhi xun periods such as Jiazi, Jiaxu, and Jiashen. The text lists the gan-zhi corresponding to “Heaven begins generation” and “Earth begins generation” within each xun; for example, the Jiazi xun corresponds to Bingyin and Renshen, while the Jiaxu xun corresponds to Bingzi and Renwu.

The scripture then alternates “retreat and report” according to odd- and even-numbered sequences and mentions steps such as “Five Qi,” “Three Qi,” as well as “six swallows” and “three swallows.” These are specialized ritual formulas and methods of circulating Qi and swallowing Qi, performed in coordination with the gan-zhi temporal sequence. Because the original text does not explain these terms, their specific operational meanings cannot be determined from this passage alone.

From “Du Yi first proceeds with beginning generation” onward, the text continues to prescribe the sequential order: first perform a certain “beginning generation” step, then retreat and report according to the sequences of two, four, six, eight and of three, five, seven, nine. Once completed, one treads the position indicated by “Ji Xia” and, as required by the ritual, avoids the taboo or regulation of “Three-Five Dragon falling down.”

The final section describes bodily movements: “First Yin treads Ji Xia to the right of Yang,” meaning first treading with the Yin position on the right side of the Yang position of “Ji Xia”; “lying Yang lying Dai” is a formula concerning bodily posture. Subsequently the Yin position is initiated with the second finger of the left hand, while the second and third fingers of the right hand cross to pinch the Yang finger; the right foot is raised forward, the left foot placed horizontally behind, the right foot is then lifted three times, and finally one treads the position of Ji Xia. The entire passage sets forth a ritual procedure coordinated with the gan-zhi cycle, Yin-Yang (yinyang) orientations, and specific stepping methods.

For the first step, the yin part treads below the “Ji” position, to the right of the yang part, with the body reclining toward the yang position and covering it. The second finger (the index finger) of the left hand is raised toward the yin position, while the index and middle fingers of the right hand cross to pinch the yang finger. The right foot is lifted to the front and the left foot is laid horizontally behind; then the right foot is raised and rubbed three times at the Jia-heart while the incantation is recited: “Zhonghuang Wuji, lord-clerks of the hundred joints, lord-clerks of the twelve hundred officials of the four seasons and eight solar terms, assist this concubine in passing beneath a certain Three Bridges.” Next the right foot is lifted, passing from the Jia-heart through the Jia position, proceeding leftward toward the east, then circling northward and turning westward to the right side of the Jia position, for a total of eleven steps.

For the first step in the complementary form, the yang part treads below the “Ji” position, to the left of the yin part, with the yin part on the outside and the body reclining toward it and covering it. The index finger of the right hand is raised toward the yang position, while the index and middle fingers of the left hand cross to pinch the yin finger. The left foot is lifted to the front and the right foot is laid horizontally behind; then the left foot is raised and rubbed three times at the Yi-heart while the incantation is recited: “Zhonghuang Wuji, lord-clerks of the hundred joints, lord-clerks of the twelve hundred officials of the four seasons and eight solar terms, assist this subject in passing beneath a certain Three Bridges.” Next the left foot is lifted, passing from the Yi-heart through the Yi position, proceeding leftward toward the south, then circling westward and turning northward to the left side of the Yi position, taking eleven steps.

In the second pacing, one returns to the Yin (tiger) position and crosses the Jia fingers. The right foot is lifted to the front and the left foot is laid horizontally behind; passing from the Yi-heart through the Yi position, one proceeds leftward toward the south, then circles westward and turns northward to the left side of the Yi position, taking eleven steps.

In the second pacing, one returns to the Yin position and crosses the Jia fingers. The right foot is lifted to the front and the left foot is laid horizontally behind; then the right foot is raised and rubbed three times at the Jia-heart, and one walks in the manner of the first step. In the second pacing, one returns to the Shen (monkey) position and crosses the Yi fingers. The left foot is lifted to the front and the right foot is laid horizontally behind; then the left foot is raised and rubbed three times at the Yi-heart, and one walks in the manner of the first step. The third pacing that returns to the Yin position and the third pacing that returns to the Shen position are both carried out in the same way as before.

Passing the yang on the right, one circles the ritual field three times; then the yin position returns to the right side of the yang position, the body reclines toward the yang position and rises, treading three steps upward in the direction of the Kui star, gathering the qi (vital energy) of the Upper Prime and swallowing it in three draughts. Passing the yin on the right, one makes one circuit and walks three circuits; then the yang position returns to the left side of the yin position, with the yin position on the outside, and rises, treading three steps upward in the direction of the Kui star, gathering the qi of the Upper Prime and swallowing it in three draughts.

For the first step, the yang part treads below the “Ji” position, to the right of the yin part, with the yin part on the outside and covering it; the index finger of the right hand is raised toward the yang position, then the left hand is also raised, and one treads three steps upward in the direction of the Kui star, gathering the qi of the Upper Prime and swallowing it in three draughts.

“Jia-heart,” “Yi-heart,” “Ji,” “Kui,” and similar expressions are directional or stepping-method terms used in this ritual; “Upper Prime” refers to the primordial qi of the upper region. The scripture repeatedly prescribes the sequence of crossing the fingers, lifting the feet, circling, and swallowing qi. In the incantation, “a certain” is a placeholder to be replaced with the name of the intended subject. Individual sentences in the original are somewhat confused in order and wording; the above follows a literal clarification.

In the first step, place the foot below the “Ji” position, with the right side as the Yin position and the sole of the foot facing outward. Raise the second finger of the right hand upward; cross the second and third fingers of the left hand to pinch the Yin finger and then raise it. Advance the left foot in front and place the right foot transversely behind. Next lift the left foot while silently reciting the character “Yi” three times in the mind and chanting the incantation: “The Zhongtai Zhenren measures three cun and two fen in length, filling the Jiang Palace of Yi (the palace corresponding to Yi), commanding and recording the thirty-six thousand gods of the life officials. May they long protect Yi’s body so that Yi may attain immortality together with them.” Then lift the left foot, step over from the “Yi Heart,” walk rightward, proceed southward, revolve westward and turn northward, arriving at Yi’s left flank and leaving eleven footprints.

The Yin-position arrangement of the first step is as follows: place the foot below the “Ji” position with the Yang position on the right and the sole facing inward. Raise the second finger of the left hand upward; cross the second and third fingers of the right hand to pinch the Yang finger and then raise it. Advance the right foot in front and place the left foot transversely behind. Next lift the right foot while silently reciting the character “Jia” three times in the mind and chanting the incantation: “The Zhongtai Zhenren measures three cun and two fen in length, filling the Feng Palace of Jia (the palace corresponding to Jia), commanding and recording the thirty-six thousand gods of the life officials. May they long protect Jia’s body so that Jia may attain immortality together with them.” Then lift the right foot, step over from the “Jia Heart,” walk leftward, proceed eastward, revolve northward and turn westward, arriving at Jia’s right flank and leaving eleven footprints.

In the second step, stroll back to the Yin position (one of the twelve earthly-branch directions) and again cross the fingers to pinch the Jia finger. Advance the right foot in front with the left foot placed transversely behind; lift the right foot and silently recite “Jia” three times in the mind. The pattern of footprints is the same as in the first step.

Stroll back once more to the central position in the second step and recross the fingers to pinch the Yi finger. Advance the left foot in front with the right foot placed transversely behind; lift the left foot and silently recite “Yi” three times in the mind. The pattern of footprints is the same as in the first step.

The third step is performed entirely according to the method of the second step.

Circle the yin region three times to the right. After the circling is finished, turn from the yang place back to the yin place. Lie down on the left side, then rise in one continuous motion, treading the position of the Kui star (Kuixing) and sending the breath upward three times. Draw in the Qi (vital energy) of the Upper Origin (Shangyuan) and swallow it three times. When this is done, Jia says, “The Dao (the Way) of Heaven is complete,” and Yi says, “The Dao of Earth is complete.” Both knock their teeth three times and each recites the incantation: “Three and Five form the sun and moon, coming and going through the deep, secluded, and dark realms; true Qi enters, upright Qi enters.” Then draw in the Qi of the Upper Origin again and swallow it three times.

Next, Jia says, “The Dao of Heaven is complete,” and Yi says, “The Dao of Earth is complete.” Both knock their teeth three times and each recites the incantation: “Three and Five form the sun and moon, coming and going through the deep, secluded, and dark realms; true Qi enters, upright Qi enters, Shen (spirit) Qi penetrates through, and Dao Qi spreads and disseminates. Wickedness, ghosts, demons, and thieves all dissolve and vanish. Those who look upon me will be struck blind; those who listen to me will be struck deaf. Should anyone plot to harm me, they will instead suffer the calamity themselves.” Then pause the breath for twenty-four respirations, withdraw slightly, and recite “Command of the Lord of Grand Beginning (Taichu Jun).” Recite a further half-incantation: “The first divine lord stands before me, the second divine lord stands behind me, breaking apart disasters, evil deeds, and rebellions on my behalf; all are severed within the Great Yin (Taiyin).”

Withdraw slightly again and recite “Grand Simplicity (Taisu),” then withdraw once more and recite “Lord of Grand Commencement (Taishi Jun).” After emerging from the Vermilion Gate (Zhumen), the body falls over to the right, coming to rest on the right side of the yin region. The left hand supports Kunlun (the head) while the right hand massages the Middle Origin (Zhongyuan, the midsection of the body). Recite three times: “On the left is the Unsurpassed; on the right are the Mysterious Elder and the Most High.” Then draw in the Qi of the Upper Origin three times and massage the Lower Origin (Xiayuan, the lower part of the body), reciting the incantation: “Water flows back to its end; the leaves of trees fall and return to the root; Metal is hard and unyielding, Fire blazes in full vigor, Earth governs the four seasons.” Afterward, return to the left side by the original path. Each person then composes the body, lies supine, and crosses both hands over the chest; this is called “Passing through Grand Purity (Taiqing).” Knock the teeth twelve times and slowly draw in living Qi through the nose in the sequence of three, five, seven, and nine, taking in twenty-four breaths in all. At this point the entire procedure is complete.

Return the Shen.

The eighteenth step is to silently contemplate the assembled Shen (spirits) together with the Yin-Yang Qi (vital energy) within the body, each returning to its proper place. With both hands overlapping upon the forehead, visualize the “Unsurpassed Qi” transforming into azure and returning into my left kidney; the “Three Mysterious Elder Qi” transforming into yellow and returning into my spleen; and the “Two Most High Qi” transforming into white and returning into my right kidney.

Then visualize the Qi of the five viscera returning to their places in turn. The spleen Qi appears yellow, with the right hand above and the left hand below, returning into the spleen; the kidney Qi appears black, with the right hand above and the left hand below, returning into the kidneys; the lung Qi appears white, with the right hand above and the left hand below, returning into the lungs; the heart Qi appears red, with the right hand above and the left hand below, returning into the heart; and the liver Qi appears azure, with the right hand above and the left hand below, returning into the liver.

Next, visualize the remaining primordial Qi each returning to its own location: the “Nine Grand Beginning Qi” appears yellow and returns to the Jade Hall Palace; the “Ten Grand Simplicity Qi” appears white and returns to the Palace of Longevity; the Qi of Grand Inception appears red and returns to the Crimson Palace; the Mysterious Primordial Qi of Grand Clarity returns to the left kidney; the Qi of Grand Clarity appears azure and returns to the Jian’gao Palace; and the white Qi of Grand Simplicity returns to the right kidney. Several statements in the Jing (scripture) concerning the colors of the Qi, the hand gestures, and the places of return are repetitive or suspected of containing textual errors; the above has been slightly rearranged according to the meaning of the text.

The lungs are the Floral Canopy Palace, the heart is the Crimson Palace, the liver is the Purple Tenuity Palace, the gallbladder is the Palace of Longevity, the spleen is the Bright Hall Palace, the stomach is the Grand Granary Palace, and the kidneys are the “Twin Combined Envoys.” The five viscera and six bowels are also likened to the Five Cities and Twelve Towers. They ought always to accompany the “Red Infant” (a designation in Daoist inner cultivation for the primordial Shen within the body, or the true essence of life), each returning into its palace within me.

The kingly Qi.

Rub both hands against each other until the palms grow hot, then use the heated hands to massage the face and body.

In spring, visualize the liver as the Purple Tenuity Palace (the palace where the liver spirit resides), colored a moist and luminous green-blue. Green Qi (vital energy) is exhaled from the nose, at first resembling a nine-inch mirror that then gradually expands to cover the entire face, causing the whole body to appear green.

In summer, visualize the heart as the Crimson Palace (the palace where the heart spirit resides), colored a moist and luminous red. Red Qi is exhaled from the nose, initially like an eight-inch mirror, then expanding to cover the whole face so that the entire body takes on a red hue.

In autumn, visualize the lungs as the Floral Canopy Palace (the palace where the lung spirit resides), colored a pure, moist, and luminous white. White Qi is exhaled from the nose, at first like a six-inch mirror, gradually covering the entire face and making the whole body gleaming white.

In winter, visualize the kidneys as the Dual Harmony Envoys (the title of the kidney spirits), colored a moist and luminous black. Black Qi is exhaled from the nose, resembling a five-inch mirror that then expands over the whole face so the body appears black.

During the periods when Earth holds sway at the close of the four seasons (the times at the end of each season when Earth Qi is in command), visualize the spleen as the Yellow Court Palace (the palace where the spleen spirit resides), colored a moist and luminous yellow. Yellow Qi is exhaled from the nose, initially like a three-inch mirror that expands to cover the face, dyeing the entire body yellow.

Next, use the right hand to rub between the two breasts, then lower the hand and rub three times each at the left and right sides of the Dantian (energy center), shifting slightly downward; continue rubbing from below the navel without a fixed number of times. Then cross the hands and raise them above the head, drawing the Qi upward, and cause the Qi to rise from both feet along two meridians, passing through Guanyuan (an acupoint in the lower abdomen) and the spine, dividing into three pathways as it ascends.

Visualize the yin region as green on the right, white on the left, and yellow in the middle; visualize the yang region as green on the left, white on the right, and yellow in the middle. The Qi enters directly into the Niwan (the upper Dantian within the crown of the head), and after reaching the tips of the hair, draw the Qi back downward.

Then visualize the yin region as green on the left, white on the right, and yellow in the middle; the yang region as green on the right, white on the left, and yellow in the middle. The Qi travels from the hair roots, the forehead, and the space between the eyebrows across the face; it then descends from the middle of the body, entering the mouth, nose, and throat, passing through the five viscera, down to both feet and the ten toes, before returning upward. Using both hands according to the previous method, draw the Qi upward and downward three times each, and finally gather and store the Qi in the lower Dantian.

The twentieth concerns the infant returning the body. The yang party (the one designated as yang in the ritual) bends the left foot and places it under the right foot, grasping the left foot’s big toe with the right hand and drawing it inward. Then turning to the right, one bends the right foot and places it under the left foot, grasping the right foot’s big toe with the left hand and drawing it inward, then turning back to the right while still keeping the feet apart.

The yang party first presses the right foot against the yin party (the one designated as yin in the ritual), gathering yin with the left foot; then presses the right foot against the yang party, gathering yang with the left foot. Next the right foot presses yin while the left gathers yin, then the right foot presses yang while the left gathers yang. In this back-and-forth movement of the feet, one silently recites “Left Wushang, Right Xuanlao, Taishang.” After three such exchanges, the movement stops.

To cut off death, the yang party kneels in a sitting posture with bent knees, stretching both hands upward from the forehead and then stroking them down to the feet. Both hands then each grasp one foot’s big toe and the practitioner sits firmly. Next both hands stroke successively across the two knees. This action is termed “cutting the death path.”

The yin party performs the same movements while facing the Yuan Yuan Yang (the primordial, fundamental yang). The hands move from the Dantian (energy center below the navel) through the Mingmen (waist acupoint), gathering toward the Jade Father. The thumbs and palms then wipe across the face, the hands are raised above the head, and as they descend the gaze is directed toward the Jade Chamber (the sacred inner chamber of the ritual). The yin party then lies down, slightly lifting the head to gaze toward the Yuan Yuan soaring-heaven yang.

During the soaring to heaven, the hands again move from the Dantian through the Mingmen to gather at the Jade Father, the thumbs and palms wipe the face, the hands rise above the head, and the gaze meets the Jade Chamber as they descend. The yin party lies recumbent, slightly raising the head to look toward the Yuan Yuan soaring-heaven yang, and while soaring stamps the ground in a motion like a butterfly fanning its wings downward.

The yang party presses both hands to the ground, an action called “treading the earth”; from a long-kneeling position the hands are raised above the head, called “soaring to heaven”; then the hands are placed behind the body, called “departing with butterfly wings.” Using the left hand to clasp the yin party while the right hand coordinates, the yang party performs a dragon-turning movement three times: the hands pass over the head, the man turns leftward and the woman rightward, after which they face each other once more.

They then again cross the “Earth Net” (the ritual net symbolizing obstruction), repeating the previous movements. On the first crossing one recites “Left Wushang,” on the second “Right Xuanlao,” on the third “Taishang,” followed by: “Compassionate Father and Holy Mother, unravel the net and slip free of the mesh, strike my name from the death register and enter it on the life record.” The net-dissolving ritual is then performed once more, reciting in sequence “Left Wushang,” “Right Xuanlao,” and “Taishang.”

One then recites: “The one who gave me birth is Jiazi Wang Wenqing, Master-Father Kang; the one who conceived me is Jiawu Wei Shangqing, Master-Mother Niu. My birth and my life rest with the Great Dao, together with father and mother.”

Treading Time

When performing the ritual, one treads in an alternating sequence according to the twelve double-hours. First, step with the left foot onto the Yin position, then follow with the right foot, reciting while doing so: “Jia-Yin Dao Father (the Dao Father deity corresponding to Yin), please eliminate for this disciple the calamities brought by the Yin Qi (vital energy) of the four directions.” Then step with the right foot onto the Shen position, follow with the left foot, reciting: “Jia-Shen Dao Mother (the Dao Mother deity corresponding to Shen), please remain to protect this disciple and disperse the misfortunes of the four directions.” Afterward, continue treading and reciting incantations in sequence: Yang positions follow the Mao position, Yin positions follow the Wei position; initially alternate between the Si and Hai positions, and finally circle around the Yin and Shen positions. With each circuit, recite: “He who gave me life is Master Kang; she who carried me is Mistress Niu; Master and Mistress have given me life, nurtured me, and rescued me; what I serve is the Great Dao (the Way) and my parents.” After circling three times, stop. Here “nie” means treading according to the ritual directional positions, and “zhou” refers to completing one circuit along the prescribed route.

Thanksgiving for Life

Next, perform the ritual of thanksgiving for life (to give thanks for the grace of being given life and nurtured): Cross both feet, face the Yin position, and recite: “Jia-Yin Dao Father Ten Masters (a divine title in the scripture) says: Previously a man and woman gave birth to So-and-so Jia, therefore disciple So-and-so Yi comes to request deliverance from calamity.” The disciple then says: “Your servant So-and-so Yi comes to request the Master’s salvation; the disciple wishes to mutually deliver and protect with the Master, jointly practice Dao and De (Virtue/Power), receive grace, have wishes fulfilled, and each remain safe and unharmed. Grateful for this kindness, there is only the Dao Father. Please eliminate for this disciple the calamities of the four directions.” After speaking, bow again. Then hold the covenant ritual of the Yi-Mao Dao Father, following the procedure of the Yin position ritual, treading and reciting incantations according to the twelve double-hours.

Announcement of Merit

Next, everyone together faces east, crosses both hands, kneels upright, and strikes the drum twelve times (twelve beats). Then announce: “Your servant respectfully reports to the Merit Officer Envoys, the Yin-Yang Divine Merit Officers, the Generals and Officers of the Lord of Vital Qi, the Perfected One of the Central Embryo, the Generals and Officers of the Red and White Lords, as well as the Huang-Mao Dao Father.”

Then perform the announcement of merit ritual: everyone still together faces east, crosses both hands, kneels upright, and again strikes the drum twelve times.

I respectfully report to the Gongcao envoys, the Yin-Yang spirit Gongcao, the lords, generals, and officials of vital Qi (Qi), the True Person of the Central Embryo, the red and white lords, generals, and officials, the lords, generals, and officials of the Yellow Book Contract Order Abdominal Eye, as well as the various true officials and officers of this locality who oversee the registration of breath, inspection and examination, and summoning affairs. I further report to the lords, generals, and officials under the Three Masters—the Celestial Master (Tianshi), the Successor Master, and the Female Master—who govern vital Qi; the lords, generals, and officials in charge of Yin-Yang vital Qi and transmitting the Dao (the Way); the lords, generals, and officials who summon the Nine Qi Elders; the lords, generals, and officials overseeing the examination and summoning affairs of the Three Officials of Heaven, Earth, and Water; and the lords, generals, and officials who eliminate disasters, disperse calamities, and resolve difficulties.

We, so-and-so, report with hearts full of trepidation: I am by nature dull-witted, yet I delight in the methods of the Dao and cherish life. My master once taught that previously men Jia and Yi from a certain commandery, county, and village requested of me to become disciples and receive the rite of transmitting the Dao; I also requested of Master so-and-so Yi that we mutually transmit and transform one another.

Now, respectfully following the master’s regulations, together with Jia I jointly uphold the Dao and De (Virtue/Power), implement the teachings of three, five, seven, and nine (the numbers and regulations used in Daoist rituals), as well as the method of Yin-Yang union, so that men and women mutually transmit and transform each other. May we receive grace, have our wishes fulfilled, our spirits remain peaceful and firm, mutually nurture life together, and each be safe and free from harm.

I respectfully dispatch the Yin-Yang Gongcao, the lords, generals, and officials of vital Qi, and the soldiers to proceed to the registration place in the official bureau of the Heavenly Cao (heavenly official bureau) of the Upper Three Heavens, to separately handle the affairs of mutual transmission and transformation, so that we receive grace as wished, our spirits remain peaceful and firm, jointly nurture life, and each be safe and free from harm. I respectfully dispatch them to handle the matter and transmit it level by level, everything according to the old ceremonial system of the Heavenly Cao, not allowing this matter to come to nothing, in order to declare our labor. After the matter is accomplished, each shall return to their original posts and continue to guard and protect as before.

May we attain long life and enduring vision, pass through disasters, have our death registers erased, and be re-registered in the Jade Calendar of Living Names (the register recording the names of the living), becoming a trustworthy example for the people of later generations. We, Jia, Yi, and others, with sincere trepidation, kowtow and bow repeatedly, respectfully making this report.

Surnames, native affiliations, and other matters are to be filled in as usual.

Taiqing (the sacred title or document format used in Daoist rituals) is to be filled in as usual.

Taisui (the year spirit or chronological designation of the current year) is to be filled in as usual.

Then further report to the official bureau: We, the various officials of the contract orders used in performing the ritual and the various spirits of the Six Jia, after completing the Dao affairs during the daytime, return to the Central Palace. Knock the teeth three times and swallow the saliva.

The disciple recites the ritual formula with sincere devotion, burns three sticks of incense, and wholeheartedly invites the master to impart instruction. May male or female disciples come to request initiation. The disciple announces: I request to receive initiation from Master So-and-so, and we wish to initiate one another, jointly practicing the Dao (the Way) and De (Virtue/Power), so that the three Qi (vital energies) are brought into harmony, praying for immortality without death.

May this merit be dedicated to myself: May body, spirit-soul, and nature and life all return to the Great Dao. I prostrate with the five parts of my body touching the ground and take refuge in the Three Venerables of Daoism (the three honored deities revered in the tradition). May this merit return to my own person, enabling me to study the Dao and attain it, to seek immortality and become an immortal, to restore youth and delay aging, to enjoy endless longevity, to ascend into the formless realm, and to unite with the Great Dao.

When leaving the jingshi (the quiet chamber used for Daoist rituals), recite the incantation: The first lord-spirit stands before me, the second lord-spirit stands behind me. May they dispel the calamities of the four directions on my behalf, so that all disasters are subdued. I perform the ritual with both hands to break the calamities, then walk out through the doorway.

Proclaiming Merit refers to the statement, within the ritual, of the merits that have been cultivated.

Respectfully I report in accordance with the documentary forms: I, your servant (as the presenter of this memorial refers to herself), acknowledge my own ignorance and stubborn dullness, afflicted by the six kinds of obscuration, yet I yearn for the Dao (the Way) of longevity. At present I reverently put into practice the “Great Method of Crossing” as transmitted in the Huangshu Qiling (the Yellow Book Contracts and Ordinances, a Daoist covenant and legal code), observing its true words and essential sayings.

Now there are a man and a woman, designated Jia and Yi, of such-and-such commandery, county, and village, of such-and-such age. Because they love the arts of the Dao and aspire to immortality, they came to me at such-and-such year, month, day, and hour, requesting the performance of the Guodu ritual (a Daoist ceremony that prays for blessings, absolves sins, and inducts a person into the Daoist law), wishing to practice the Dao and De (Virtue/Power). We pray that they may accord with the measures of the qi (vital energy) of three-five-seven-nine, two-four-six-eight, and three-threes, receive gracious favor, and have their desires fulfilled; that their shen (spirit) be concentrated and steadfast, each remaining at peace without hindrance.

I, your servant, strictly following the methods of my teachers, present this one memorial (a prayer document submitted to the Heavenly Bureaus), praying that the lords and clerks of the Three Officials who govern examination and summoning within the body, together with the Abdominal-Eye lords and generals of the Huangshu Qiling, the lords and clerks of the Hundred Joints of Central Yellow Wuji, the True Unity lords and generals, the Great Harmony lords and generals, the Heavenly Joints, Earthly Joints and Human Joints, the Three Ni Establishing Joints, the Four Seasons and Eight Joints, the mutual conjunction of the Five Phases, the Three-Five Merit Officers and Dipper-Handle lords and generals, the various spirits of the Central Fetus, as well as the lords and generals who govern the surging of red and white, the dissipation of white qi, and the Nine-Qi Elders who seize and summon, and others, may listen to this report.

These spirits are the various official lords, generals, and clerks who preside over the mechanisms of qi in such-and-such commandery, county, and village. We pray that they report merits: that the generals and clerks may nurture and complete two hundred grades of merit, that the soldiers report fifty grades of merit, and that they submit memorials to the Central Palace and the Two Palaces, requesting acceptance, registration, and appointment, conferring corresponding offices and emoluments. May the treatment they receive exceed the ordinary, so that they do not give rise to resentment.

The said persons have a thousand kinds of transgressions; we pray that all be pardoned together. May the Yin-Yang vital qi within your servant and the said persons also flow unobstructed and be harmonized, causing the five viscera and six bowels and the twelve palaces and chambers (the residences of Daoist spirits within the body) to operate smoothly, the muscles and bones to be strong, the face and eyes to be moist and lustrous, enabling them to walk throughout the world, receiving the covering grace of Heaven and the supporting grace of Earth, and accomplishing their wishes. We pray that blessings be bestowed, that they become the seed people who transmit the Dao in later generations (those who believe in and continue the Daoist law), causing evil and rebellious affairs to vanish, and that disputes of slanderous talk and official documents be allayed, as a manifestation of efficacy.

We earnestly beseech the Compassionate Father and Holy Mother (honorific titles for Daoist deities) to perceive our sorrowful feelings, grant permission to perform the Guodu ritual, dissolve faults, and proclaim the merits of the living. Respectfully I present this one memorial, to be submitted upward to the Upper Three Heavenly Bureaus (the heavenly agencies in charge of documents).