《道门通教必要集》Vol. 3

The officiant first visualizes Marshal Tianyou, a Daoist guardian deity, in the southwest while reciting the incantation:

Marshal Tianyou’s might is enough to subdue all demons. He wears a crown symbolizing the roundness of Heaven and steps in shoes symbolizing the square Earth. His crown and sash are formed from nine kinds of Qi. The sun and moon become the circles and radiant halo of his ritual regalia, while the stars of the Northern Dipper cover his body. The Six Jia, guardian deities in Daoism, and the Nine Chapters, Daoist talismanic emblems, stand by to protect him. He draws support from River Kui on his left and leans on Heavenly Dipper on his right. He can subdue evil ghosts and dispel misfortune. At the marshal’s command, ghosts and filth vanish. Hasten, in accordance with the statutes and ordinances!

Next, face northwest and visualize General Zhenwu, a northern guardian deity, while reciting the incantation. Zhenwu stands on the right, and General Black Kill on the left.

Born from the moon’s Yin Qi, he is the numinous essence of the Water position. The Xu and Wei lunar mansions of the north correspond to him, and the tortoise and serpent unite as one. He patrols the Six Directions, commanding awe among all spirits. No hidden place escapes his notice, and no wish goes unfulfilled. At the end or beginning of a kalpa, he can cut down demons; he protects living beings and brings peace to family and state. Should a minor ghost dare to appear, one glance from me will make the Five Sacred Peaks collapse. Hasten, in accordance with the statutes and ordinances!

Next, face northeast and visualize General Black Sha, a guardian deity, while reciting the incantation.

The Northern Black Fiend, the divine general who subdues evil in the north, commands the Five Qi Heavenly Lords. His radiance is like the sun and moon, and his might extends throughout heaven and earth. He wields talismans and registers to seize and record lesser ghosts, making them appear in visible form. With a single glance from me, the Five Sacred Peaks would crumble. Hasten and act in accordance with the statutes and commands!

Next, turn toward the northeast, visualize the Black Fiend General, and recite the incantation.

The Northern Black Fiend commands the Five Qi Heavenly Lords. His radiance is like the sun and moon, and his might extends throughout heaven and earth. He wields talismans and registers to seize ghosts and spirits, sealing off the gates of the underworld. He mobilizes divine generals and deploys their power to drive away the five plagues. Attendants and soldiers flank him, along with the Three and Five Generals; the Thunder Lord crashes like thunder, lightning flashes, and the wind races. Blades and swords fall like rain, while his retinue spreads like clouds. The gods, holding imperial bells as ritual implements and wearing Kunlun headdresses, patrol the world and capture ghosts and spirits. The local deities of the nine provinces, and the military officers who receive offerings of blood sacrifice, must not disobey. Should any dare to reveal claw or scale and stir up disorder, the Star of Suppression will bind his hands, the Northern Emperor will seize his soul, and the divine generals of the Three Terraces and Seven Stars will cut down his body with their blades. Evil spirits and mountain-and-water demons cannot hear this command; even if they do, the power of the incantation will destroy them, scattering them like fine dust. Hasten and act in accordance with the statutes and commands!

Next, turn toward the southeast and recite the Incantation for Dispelling Impurity, which invokes the gods to cleanse defilement.

With reverence, I invoke the nine cleansing officers of the Wood Bureau under the Azure Emperor of the East; the three cleansing officers of the Fire Bureau under the Red Emperor of the South; the seven cleansing officers of the Metal Bureau under the White Emperor of the West; the five cleansing officers of the Water Bureau under the Black Emperor of the North; and the twelve cleansing officers of the Earth Bureau under the Yellow Emperor of the Center. I also invoke the cleansing officers on duty in heaven and on earth, as well as the divine officers serving in the present year. The five cleansing officers of the Water Bureau under the Black Emperor of the North, and the twelve cleansing officers of the Earth Bureau under the Yellow Emperor of the Center; the cleansing officers on duty in heaven and on earth; and the cleansing soldiers, boys, and Jade Maidens serving in this year, this month, on this day, and at this hour—one hundred and twenty of each—are all to fulfill their duties and descend together upon this ritual altar. Let them remove defilement from heaven’s aversion and earth’s impurity, from human aversion and ghostly impurity, and from the contamination brought by domestic animals, birds, and insects. I invoke the Phoenix that dispels impurity to proceed from front to back and from east to west, cleansing each place in turn, so that the inside and outside of the altar are pure and nothing remains. Hasten and act in accordance with the statutes and commands!

Next, stand facing east in the western quarter. Visualize the Azure Emperor Lord, the deity of the east, and recite the eastern incantation. Lords of the Five Directions and Five Spirits, Five Elder Emperors, please protect the state and enable people to study the Dao and become immortals. This incantation comes from the “Calamity-Dispelling Chapter” of the Dongyuan Divine Incantations Scripture.

The essence of the Primordial Beginning dwells within chaos, and azure Qi spreads outward. Twelve divine youths guard and calm the liver soul. The numbers two-seven and four-five transform and move in cycles, arrayed like clouds. The nine hearths and nine altars enable people to study the Dao and become immortals. This incantation comes from the “Calamity-Dispelling Chapter” of the Dongyuan Divine Incantations Scripture.

The essence of the Primordial Beginning dwells within chaos, and azure Qi spreads outward. Twelve divine youths guard and calm the liver soul. The numbers two-seven and four-five transform and move in cycles, arrayed like clouds. The nine hearths and nine altars keep decaying, withered things from becoming polluted. The divine tiger exhales toxic Qi and hurls a precious sword, burning fiercely with fire; it sweeps away azure illnesses and all manner of demonic Qi. Let consciousness return to the right path and securely guard the Emperor Lord. In accordance with the command of the Heavenly Lord of the Nine Qi of the East, let it be carried out at once.

Next, stand facing south in the northern quarter. Visualize the Red Emperor Lord, the deity of the south, and recite the incantation.

Vermilion-bright Qi opens the celestial chart; fiery essence surges and stirs the wind. Three divine youths guard a household, shining brilliantly and drifting freely. They oversee the discernment of gain and loss, while all the emperors come to pay homage. The vermilion phoenix breathes flames, melting and dispersing even metal and stone. Flying bells and lightning subdue ten thousand kinds of vermilion demons; bind the ghosts of the Nine Uglies, cover them with ashes, and burn them with fire. Let the ruler’s state be purified and made secure, and let the Dao of virtue flow freely and peacefully. In accordance with the command of the Heavenly Lord of the Three Qi of the South, let it be carried out at once.

Next, stand facing west in the eastern quarter. Visualize the White Emperor Lord, the deity of the west, and recite the incantation.

The essence of metal shines brightly, and the Qi of Great White spreads forth from the west. The Emperor Lord’s spirit talisman drifts with the white clouds. Summon dragon spirits bearing water to extinguish the blazing smoke; command the long-tusked beasts to attack and capture the host of fierce demons. Let the soul of the corporeal spirit settle and stand guard, so that I may follow the natural course. In accordance with the command of the Heavenly Lord of the Seven Qi of the West, let it be carried out at once.

Next, stand facing north in the southern quarter. Visualize the long-tusked beasts and command them to attack and capture the host of fierce demons. Let the soul of the corporeal spirit settle and stand guard, so that I may follow the natural course. In accordance with the command of the Heavenly Lord of the Seven Qi of the West, let it be carried out at once.

Next, stand facing north in the southern quarter. Visualize the Qi Emperor Lord and recite the incantation.

The primordial radiance suddenly appears, and the Five Qi flow and circulate. The Supreme Deity of the Twin Gates, who dwells at the heavenly gates, brings the assembled gods into being. Steady your mind and will, uphold wisdom, and draw in the essence of Fire. The Azure Dragon spits lightning, destroying the demon troops. Crystal light gleams, sword light surges, and the fire bells dart swiftly through the air. The Strongmen of the Three Heavens subdue and destroy all manner of demons. In this way, the household may be protected, the state kept secure, the Dao’s transformation allowed to spread, and all under Heaven brought to peace. Hasten and obey the command of the Celestial Lord of the Five Qi of the North.

Next, turn toward the center, visualize the Lord of the Yellow Emperor, and recite the incantation:

Within chaos, the primordial One Qi first comes into being, and yellow Qi interweaves and circulates. In response, it shelters the True Elder, who transforms into an infant. Primordial Qi nourishes the myriad things, conceiving Heaven and Earth and Yin-Yang within the womb. The sun and moon rise, their light shining forth; the stars hang across the sky. Wind and fire clash, while spears and swords are wielded against one another. The Six Heavens and Nine Uglies—the ghosts, spirits, and malign beings of Daoist lore—are dispelled, and the mind and spirit grow clear and still. The Most High issues a talismanic command: who would dare disobey? All living beings may find peace and joy, entering the Dao of Wuwei (non-action). Hasten and obey the command of the Celestial Lord of the Central One Qi.

Next, raise the Celestial Worthy’s edict high and empower yourself with it. When performing a rite to release and deliver the dead, the ritual master may take the sword from his sleeve, visualize the spirits, and face the sponsor of the purification ritual. As he sprays water outward, he recites:

Water has no fixed form; empowered by incantation, it takes on a settled nature. In my hand, it is called divine water. Spray it toward Heaven, and the sky becomes clear; spray it toward Earth, and the land becomes tranquil; spray it upon people, and they gain long life; spray it upon ghosts, and their forms are destroyed. At the first spray, it is like frost; at the second, like snow; after the third, all evil is cut off. Ghosts and spirits lie hidden, and calamities are dispelled. The Southern Dipper, the constellation governing life, death, and longevity, grants vitality; may life endure as long as the sun and moon. Hasten and act in accordance with the command.

Next, recite the Incantation for Empowering the Body, visualizing the spirits within the disciples’ bodies as each, in response to the incantation, guards its own inner palace.

Whenever one is to appear before the True Immortals or pay respects to the holy gods, one should first dispel defilement and purify the body, making one’s form and Qi clear and pure. Only then can one hope to establish communion between Heaven and humanity.

I respectfully proclaim: Let So-and-so, who observes the fast, and all the spirits within your body heed this command: the true officials of the five bodily parts; the spirits of the five viscera and six bowels; the spirits of the seven celestial luminaries and nine palaces; and the spirits of the twelve spirit chambers. Let them also include the limbs, sinews, bones, bone marrow, brain marrow, skin, blood vessels, the Qi of nourishment and defense (the vital energy and blood flowing inside and outside the vessels), the one hundred and eighty numinous passes, the three hundred and sixty joints, the twelve hundred forms and shadows, the twelve thousand beams of refined light, the three Hun souls on the left, the seven Po souls on the right, the three divisions and eight vistas, and the twenty-four spirits of the body.

So-and-so is the child of the Highest One, a title for the supreme deity in Daoism, and the grandson of the Primordial Emperor. The Vermilion Bird guards your head, and the Black Tortoise bears your feet. You ride the Azure Dragon on your left and lean upon the White Tiger on your right. The Azure Dragon welcomes you from ahead, and the White Tiger escorts you from behind; the Vermilion Bird leads the way, bearing ceremonial banners, while Zhenwu, the deity of the Black Tortoise, follows behind with a bell and drum on his back. May no harmful spirit trouble the heart of the fasting patron So-and-so; may the liver fall ill not, the lungs suffer no harm from malign Qi, the kidneys remain clear, the spleen suffer no damage, the gallbladder know no fear, and the stomach remain free of filth. May the whole body be pure, with no evil able to approach or intrude. May divine officials, soldiers, and generals guide and escort you, and may the spirits of the five viscera stand at your side. Swiftly, in accordance with the statutes and commands.

Next, recite the Five Viscera Incantations from the Yellow Court Scripture.

I respectfully invoke the protection of the spirits within the body of the fasting patron So-and-so: the spirit of the heart is named Lord Cinnabar Origin, Guardian of the Numinous; the spirit of the lungs, Lord Bright Radiance, Empty and Complete; the spirit of the liver, Lord Dragon Smoke, Embracing Clarity; the spirit of the kidneys, Lord Dark Radiance, Nurturer of the Infant; the spirit of the spleen, Lord Ever-Present, Soul at Rest; and the spirit of the gallbladder, Lord Dragon Brilliance, Majestic Clarity. In the throat, the “double tower,” the Daoist term for the throat, dwell twelve perfected beings; the five viscera and six bowels also each contain numinous spirits and vital essences. They all move within the heart in accordance with the Heavenly Scripture, the laws governing the movement of the Dao. By keeping these spirits of the body in mind and contemplating them day and night, you may naturally prolong your years and attain long life. Swiftly, in accordance with the statutes and commands.

Next, recite the incantation for the face from the Huangting (a Daoist classic), respectfully praying for protection for the ritual patron, [name]. The deity of the hair is called Lord Canghua Taiyuan; the deity of the brain, Lord Jinggen Nuwan; the deity of the eyes, Lord Mingshang Yingxuan; the deity of the nose, Lord Yulong Lingjian; the deity of the ears, Lord Kongxian Youtian; the deity of the tongue, Lord Tongming Zhenglun; and the deity of the teeth, Lord E’feng Luoqian. May the deities of the face each guard their own domain, keeping the hun and po souls settled in their proper places and never allowing them to scatter. By the urgent command of the law!

Next, recite the Northern Dipper’s Incantation for Governing and Dispelling Calamities. Visualize the Seven Stars of the Northern Dipper, star deities representing protection and the dispelling of calamities, descending above the ritual patron’s head. The Dipper’s bowl covers the head like a canopy, with its handle pointing forward.

Seven Stars of the Northern Dipper, in Heaven, by the command of the law!

Then recite the Northern Dipper’s Incantation for Governing and Dispelling Calamities once more. Visualize the Seven Stars of the Northern Dipper descending above the ritual patron’s head, with the Dipper’s bowl covering the head and its handle pointing forward.

The Seven Stars of the Northern Dipper are mighty deities in the celestial realm. Above, they attend the Golden Palace, the residence of the Celestial Emperor; below, they shine upon Kunlun, the legendary sacred mountain. They regulate the order of Heaven and direct the workings of Heaven and Earth. Tanlang, Jumen, Lucun, Wenqu, Lian zhen, Wuqu, Pojun, and the auxiliary stars Fubi extend throughout the vast world and can also enter the tiniest particle. What calamity can they not dispel? What blessing can they not bring? May the primordial, upright Qi descend upon and cover this disciple. The Tiangang stars point and turn ceaselessly, day and night. Though this disciple dwells in the human world, they aspire to the Dao and seek numinous power. May they often behold the revered deities’ majestic presence, and humbly ask to be granted long life. May the Most High Jade Emperor and the Purple Tenuity Emperor protect this disciple and grant them peace in this life. Stars of the Three Terraces, please allow this disciple to be born, grow, and receive your protection. By the urgent command of the law!

May the ritual patron and those present, after purifying their bodies, have clear breath, lucid minds, and peaceful, at ease hun and po souls. May every bodily aperture be purified and the Flower Pond—the term in Daoist internal alchemy often referring to saliva in the mouth—be full. May all forms of depletion be dispelled and the Elixir Palace, the place within the body where essence and Qi are conserved, shine brightly. May they receive Heaven’s grace, secretly avert calamities in the world, and find good fortune and success in all they do. They bow in reverence and take refuge in the boundless Great Dao.

Next, raise the sword and make an inspection. Proceed to the southwest corner and recite the Incantation for Eliminating and Suppressing All Monsters, Evil Spirits, and Slander.

The Liujia (a Daoist system of divination and ritual arts associated with the Heavenly Stems and divine generals) has nine chapters. Heaven is round and Earth is square. The four seasons change in turn, the Five Phases (Wood, Fire, Earth, Metal, Water) move in their cycles, and the sun and moon shine. I use the Yu Step (a stepping pattern in Daoist ritual) to govern the roads, and the method of Chiyou for warding off weapons to drive away the calamities of war. The Azure Dragon supports the hub of my chariot, and the White Tiger escorts me on my way. The Blazing Planet (Mars, also a related divine general) leads ahead, dispelling ill omens. The Northern Dipper destroys evil beings and removes disasters. The Five Spirits guard me and accompany me as I travel through the four directions. The Earth God is on my left and the God of Grain on my right; they hold fast the cords of my bells. Whether evil people and ghosts with a thousand mouths and ten thousand tongues, or tigers, wolves, and bandits, all must close their mouths and hide themselves. Haste, in accordance with the statutes and commands!

Next, go to the northwest, recite the Eight Trigrams Yu Step incantation, and perform the “Golden Lock and Flowing Pearl Guidance” (a guiding method used in Daoist ritual). After visualizing the Four Emblems (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), recite the incantation and step the Yu Step. Take three steps in all, leaving nine step positions:

The right foot treads position eight; the right foot conceals itself (as in the original). Haste, in accordance with the statutes and commands!

Next, go to the northwest, recite the Eight Trigrams Yu Step incantation, and perform the “Golden Lock and Flowing Pearl Guidance.” After visualizing the Four Emblems, recite the incantation and step the Yu Step. Take three steps in all, leaving nine step positions:

The right foot treads position eight, the right foot treads position six, the right foot treads position two, the right foot treads position four;

the left foot treads position seven, the right foot treads position four, the left foot treads position one;

the left foot treads position nine, the left foot treads position five, the left foot treads position three, the left foot treads position one.

Qian (one of the Eight Trigrams, symbolizing Heaven) is exalted and luminous; Kun (one of the Eight Trigrams, symbolizing Earth) is yielding and inwardly preserving. The two principles of Heaven and Earth unite and bring harmony; the Six Directions (Heaven, Earth, and the four cardinal directions) are peaceful and free-flowing. In accord above with Heaven and below with Earth, may the four directions remain forever peaceful and pure. I respond to the mysterious yellow of Heaven and Earth, wearing a robe above and a skirt below. Zhen rises and Gen stirs; Kan is full and Li shines. Xun flourishes and Dui brings forth life. I step like a tiger and spring like a dragon.

The Yang recension reads: “Qian, Kun, Gen, and Xun: I step like a tiger and surge like a dragon.” The Du and Zhang recensions read: “Zhen, Li, Kan, and Dui: they assist and protect me. Heavenly Gate, Earthly Gate, Human Gate, and Ghost Gate—who will serve me? Vast and azure Heaven, Haotian Min Cang. Today I tread the Yu Step, responding above to the Celestial Dipper (the star spirit of the Northern Dipper), making ghosts and spirits submit; below, I drive away ill omens. May all that I seek come to pass; may the myriad spirits dare not obstruct me.” Haste, in accordance with the statutes and commands!

Next, establish a ritual boundary (the protected area set apart for the rite), recite the incantation, and tread nine steps in the form of the character ding:

Travel from the northwest to the northeast, and face east as you spray water.

Reverently, I invite the attendants and officers of the Azure Youth Lord of the East (the Eastern Divine Lord) to come. According to Du Ben, they number ninety million. Riding the true Qi of the Eastern Year Star (Jupiter), they soar through the air and descend upon the ritual altar, wield their divine power and spread their breath, search out evil spirits, and drive away ghostly bandits. No guilty being is ever pardoned. I establish the boundary, beginning at the northeast corner and proceeding to the southeast corner. Let it be done swiftly, in accordance with the statutes.

Du Ben gives another version: first invite the deity to descend beneath the altar, then establish the boundary from the northeast corner to the southeast, and afterward carry out the rites of wielding divine power and spreading breath.

The text in Zhang Ben reads: “Wield divine power and spread breath, search out evil essences, drive away ghostly bandits; no guilty being is pardoned. I establish the boundary from the northeast corner to the southeast corner. Let it be done swiftly, in accordance with the statutes.” Du Ben instead has “descend beneath the altar”; the remaining rites are the same as above. Zhang Ben agrees with Yang Ben, except that it adds two lines after “southeast corner”: “All evil and impure things must neither move nor act,” meaning that every evil or polluted thing must not stir or cause mischief.

Next, recite the incantation, walk to the southeast with the Ding step (a step used in Daoist ritual), and face south to spray water. Spraying water from the mouth, after holding it in the mouth, is a ritual practice used for purification and warding off evil.

Reverently, I invite the attendants and officers of the Vermilion Youth Lord of the South (the Southern Divine Lord), riding the true Qi of the Southern Fire Star (Mars). They soar through the air and descend upon the ritual altar, wield their divine power and spread their breath, search out evil spirits, and burn the ghostly bandits. No guilty being is ever pardoned. I establish the boundary from the southeast corner to the southwest corner. Let it be done swiftly, in accordance with the statutes.

Next, recite the incantation, walk to the southwest with the Ding step, and face west to spray water.

Reverently, I invite the attendants and officers of the White Youth Lord of the West (the Western Divine Lord), riding the true Qi of the Western Great White Star (Venus). They soar through the air and descend upon the ritual altar, wield their divine power and spread their breath, search out evil spirits, and slay the ghostly bandits. No guilty being is ever pardoned. I establish the boundary from the southwest corner to the northwest corner. Let it be done swiftly, in accordance with the statutes.

Next, recite the incantation, walk to the northwest corner with the Ding step, and face north to spray water.

Reverently, I invite the attendants and officers of the Black Youth Lord of the North (the Northern Divine Lord), riding the true Qi of the Northern Morning Star (Mercury). They soar through the air and descend upon the ritual altar. I establish the boundary from the southwest corner to the northwest corner. Let it be done swiftly, in accordance with the statutes.

Next, recite the incantation, walk to the northwest corner with the Ding step, and face north to spray water.

I respectfully summon the Black Youth Lord of the North, a Daoist divine general, together with the officials, generals, soldiers, and attendants under his command. Riding the true Qi of the Northern Star, may they come through the air and descend upon the ritual altar, display their divine power, and spread their vital breath; search out and capture evil spirits, sweep away ghosts and bandits, and spare none who are guilty. The disciple establishes a boundary from the altar’s northwest corner to its northeast corner. Let this be carried out swiftly, in accordance with the statutes and commands.

Then recite the incantation while walking and sprinkling water. Walk to the Ding position at the center of the altar, then spray water toward the northwest. Here, “spraying water” means casting water outward during a rite to drive away evil and cleanse impurity.

I respectfully summon the Yellow Youth Lord of the Center, a Daoist divine general, together with the officials, generals, soldiers, and attendants under his command. Riding the true Qi of the Central Stabilizing Star, may they come through the air and descend upon the ritual altar, display their divine power, and spread their vital breath; seek out evil spirits, suppress and bury ghosts and bandits, and spare none who are guilty. The disciple establishes a boundary from above down to the ritual altar. Let this be carried out swiftly, in accordance with the statutes and commands.

Then go to the “Earth Gate,” the place on the ritual altar that symbolizes the entrance and exit to the earthly realm, and perform the steps of the Big Dipper’s Seven Stars. Turn your back to the “Establishing” direction for the current month and face the opposite, “Breaking” direction. For example, in the first lunar month, Yin is the Establishing direction. Turn your back to Yin, begin at the position of the first star, then turn and enter the Dipper’s position. The disciple establishes a boundary from above down to the ritual altar. Let this be carried out swiftly, in accordance with the statutes and commands.

Then return to the Earth Gate and perform the steps of the Big Dipper’s Seven Stars once more, with your back to the Establishing direction and facing the Breaking direction. Taking the first lunar month, when Yin is the Establishing direction, as an example, turn your back to Yin, begin at the position of the first star, then turn and enter the Dipper’s position. At this moment, visualize the celestial officials and the forces of the sun, moon, and stars, the Five Sacred Mountains, and the Four Rivers appearing before you. The Four Emblems—the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—stand to the left, right, before, and behind. Then recite the divine incantation of the Seven Primordial Lords of the Big Dipper:

The Seven Luminaries, the Seven Stars, shine with numinous clarity; the stars before the Dipper’s handle appear. Lord Greedy Wolf governs the punishment of evil, devouring ghosts, demons, and spirits. Lord Great Gate shines in splendor, illuminating the four directions. Lord Prosperity and Preservation rush swiftly, commanding the celestial troops. Lord Literary Song gleams like rosy clouds; Lord Chaste and Pure shines with penetrating brilliance. Lord Martial Song descends in majesty, aided by the True Person of the Assistant Star. Heaven promulgates its laws, and Lord Breaking Army carries out the command. The gates of the four directions are shut, and turbid Qi scatters and flees. Ever bearing axe and halberd, and wielding the celestial troops, with a mighty shout toward the south, one makes evil spirits tremble with terror. The gods of inspection are commanded to come and investigate at the sound; the Earth Lords of the Nine Provinces, who govern the local lands, are all summoned by name. The wicked are cut down, and their guilt is grave: the rebellious die, while the benevolent live. Sever their heads and feet, smash their bodies, and sweep away every ghost and demon, so that the human realm may be at peace. Heal illness and banish evil; when the command arrives, carry it out at once. Let this be carried out swiftly, in accordance with the statutes and commands.

Next, call upon the divine generals one by one, announcing their names and ranks, and invite them to descend.

The officiant who presides over the liturgy now respectfully performs a great Zhaijiao purification ritual for a certain family, following the prescribed rites. With reverence, he summons the following celestial troops and mounts. After their summons, they patrol as far as the Gate of Ghosts: the troops and mounts of the Celestial Immortals, Earth Immortals, Flying Immortals, and Perfected Ones; those of the sun, moon, and stars; those of the Nine Palaces and Five Emperors; and those of the Three Rivers and Four Seas, the Five Sacred Peaks, and the Four Great Rivers. He instructs them to arm and form ranks, then proceed together to the ritual altar.

The troops and mounts circle the altar three times. First, the officiant inspects the altar’s width, then recites the incantation. When he reaches the words “All, please don your armor,” the troops and mounts should have arrived at the Gate of Ghosts. Using the pommel of his sword, the officiant draws a talisman on the ground and turns three times to the left. He then establishes three layers of boundaries around the altar: above, he spreads the Celestial Net, drawing seven horizontal lines; below, he lays the Earthly Mesh, drawing seven vertical lines. He confines all hidden corpses, stale Qi, spirits of earth and wood, and malevolent entities that disobey the Daoist law beneath the Kui-Gang, and seals them ten thousand zhang underground so they cannot move. Swiftly, in accordance with the statutes: let the command be carried out.

Write the character “ghost,” set the sword upright at its center, spray water toward the sword, and recite the incantation with the water:

The Five Phases propel and transform one another; the Northern Dipper’s astral force is mightiest. The Six Cycles aid me; the Lords of the Three Terraces stars drive away evil and wrongdoing. Heaven turns and Earth revolves; Yin and Yang open and close. Grant people long life and passage beyond the world, shining together with the sun and moon. Swiftly, in accordance with the statutes.

Heaven pardons and brings light; Earth pardons and sets things right. Tread the Yu steps, the ritual steps of Daoism; ghosts, demons, and all strange beings lie hidden and subdued. Swiftly, in accordance with the statutes.

Spray the ritual water outward while chanting the incantation. Then turn to the right, tread the Dipper steps, avoid the Star-Pattern step positions, and kick the seal. Recite: “No evil or impurity may move.” Click the teeth three times. When the rite is complete, return to the original position.

Turn to the right and draw the character “ghost,” layering the strokes over one another. This is called the “Seal for Gathering All Evil and Impurity.”

The Sword-Killing Incantation of Celestial Master Du.

The Most High—the supreme Dao—issues a command, proclaiming it to all spirits and summoning the Celestial Perfected to gather at the Imperial Court. The gods descend in turn, while the Two Sovereigns assist the essence and vital energy, keep watch over evil influences, regulate the breath, and protect life. If an inauspicious being offends the gods, the Seven Spirits take up their axes and march forth, their heavenly blades advancing to the right. The gods wield their swords to clear the way, casting forth blazing fire bells as they assemble at the Imperial Court. The gods descend in turn, while the Two Sovereigns assist the essence and vital energy, keep watch over evil influences, regulate the breath, and protect life. If an inauspicious being offends the gods, the Seven Spirits take up their axes and march forth, their heavenly blades advancing to the right. The gods wield their swords to clear the way, casting forth blazing fire bells and commanding armored cavalry, tiger troops, and heavenly soldiers. Wind and fire fight side by side to punish evil influences and slay demons and spirits. Above, they overawe the Six Heavens; below, they subdue demonic spirits. Once the demonic spirits are subdued, all manner of violent evil is destroyed. Their weapons strike like lightning, sweeping through the land, leaving no place for treacherous evil and monsters to survive. The Former Sovereign established the rules of the rite and issued the command—who would dare obstruct it? Those who resist the rules and disobey the command shall be destroyed. May each god act with reverence and care, protecting this peace. The Nine Heavens issue the command, and all the gods must obey. Hasten in accordance with the statutes and ordinances.

The Spell of the Baleful Sword, from Zhang Wujin’s Golden Register Liturgy

The Most High issues a command, proclaiming it to all spirits. He orders the heavenly generals to lead the heavenly soldiers, beat the heavenly drums, raise the heavenly banners, wield the Metal Star, and cast forth fire bells. They seize what is invisible and search out evil that makes no sound. They set the Celestial Steps—the stars that symbolize peace throughout the realm—in proper order and sweep away the Canopy and Lance, stars that portend calamity. They purge evil winds in all directions and fill Heaven and Earth with true Qi. The Celestial Perfected descend, their awe-inspiring radiance appearing in Shangqing, the highest Daoist heaven. The myriad demons conceal their tracks, and the countless monsters vanish from sight. The Nine Heavens transmit the command, and all the gods obey. Hasten in accordance with the statutes and ordinances.

Yang Cigong’s Invocation for Consecrating Water

May the Qi of the River spread through the eight directions. The Celestial Perfected descend, their awe-inspiring radiance appearing in Shangqing; the myriad demons conceal their tracks, and the countless monsters vanish from sight. The Nine Heavens transmit the command, and all the gods obey. Hasten in accordance with the statutes and ordinances.

The River Chart, an ancient text that signifies auspicious signs of Heaven’s mandate, reveals good omens and makes Heaven’s will clear. The solemn Golden Register purification rite, performed to pray for blessings and avert calamity, is established in this age of sage rule. I, your servant, admire the teachings of the true Dao and have been honored with the title of Rite Master, the Daoist official who presides over the purification rite. If my prayers are answered through sincere devotion, how could I forget to repay this grace? As for the specific petition, the remainder is the same as above.

Zhang Wujin’s Invocation

Taiji (the Supreme Ultimate), the primordial source of the cosmos, contains three fundamental powers. Vast and undifferentiated, it has no distinct form. Qi flows between Heaven and Earth, bringing forth the myriad things, each with its own shape. The transformations of all things each have their proper time, while the Great Dao always knows how to aid them appropriately. The Celestial Worthy of Primordial Beginning, a revered Daoist deity, left instructions in jade script, and the Purple Emperor proclaimed the ordinances in the Golden Registers, documents used in Daoist purification rituals. I am fortunate to serve as an officiant and uphold the righteous Way. Having received the petition, how could I fail to submit it to Heaven? Enter the intention; the remaining content is the same as above.

Again

The true spirits descend in their chariots. The winds subside and the spirits grow still; all around, silence reigns. Incense smoke rises in curling strands from the altar, sweeping away the disorderly, defiling Qi. In the ten directions, jade radiance appears within the Void, the Daoist realm of clarity and emptiness. The Qi of the four seasons makes the sky clear and bright. How could demonic forces and malign Qi be allowed to remain? With the aid of the spirit of the Sword and Water, the altar’s defilements should be cleansed. May the spirits descend on the wind and behold this pure and immaculate ritual altar.

Enter the intention: How could we, your servants, fail to purify body and mind, clear and open the spirit, dispel defiling Qi, scatter baleful influences, and welcome the true spirits and holy beings? We earnestly beseech the Most High to issue a renewing decree, and the Celestial Worthy to bestow great grace. May the true officials be assigned their respective duties, descend, and keep watch, so that no defiling Qi remains in Heaven and no demonic dust or baleful influences remain on Earth; let the gloomy clouds disperse and the sunlight shine clear. May the Master of Wind restrain the winds until even fine dust lies still. The Thunder Deity is about to send forth radiance, and auspicious Qi appears in the sky. May our sincerity ascend and reach the hearts of the spirits, and may they respond. I bow in reverence, envision the spirits, silently invoke the true deities, and await their response.

The foundation of the supreme Dao lies hidden in its wondrous workings from the moment Heaven and Earth first emerged from chaos. The virtue of divine beings and perfected immortals revealed its numinous transformations even before Heaven and Earth were formed. Thus it became the model followed by emperors through the ages, bringing forth and transforming the myriad things. It is the ancestor of the Dao of emptiness and virtue, which passed down the numinous writings of the Eight Effulgences; it carries on the lineage of the profound, primordial purity, which bestowed the treasured registers of the Three Heavens. Its ritual lineage was transmitted through Zhengyi (Orthodox Unity), and its offices were established at Yangping, to support the profound Dao and spread its teachings. The Celestial Master received the registers, subdued harmful spirits, and brought them back to the righteous path. Water heads the Five Phases (Wood, Fire, Earth, Metal, Water) and can wash away impurity; a sword, tempered through a hundred refinings, is so hard that no demon can escape its blade.

We have long been blessed by affinities from past lives, enabling us to carry on the true tradition. We write memorials on yellow silk and transmit the register for the Nine Phoenixes to dispel defilement; we bind the seal’s loop with blue thread and receive the text that summons dragons from the Ten Heavens. Having pledged to carry out the rites, we vow to deliver all beings from suffering. Having respectfully accepted this earnest plea, how could we forget our oath? As we turn our minds to the rite, we cleanse body and heart with water from the Flower Pool and proclaim the teachings of the Great Dao. We reverently assist the divine retinue, sweep away demonic influences, clear the heavenly road, and gaze upon the serene and majestic presence of the divine beings.

We reverently beseech the Great and Exalted Perfected Ones and the Supreme Sages of the Great Void to part the clouds and rainbow mists, descend here, open Heaven’s gate, and come forth. May they command the relevant divine officials to put the altar in order and purify it. May Heaven and humanity unite, and the unseen world and visible realm communicate, so that the wishes of the people may be answered and the Way of Heaven made clear. We focus our spirit on the Azure Vault and set our resolve in the Vermilion Heavens. Bowing low, we meditate quietly on the divine beings and respectfully await their revelation and response.

Newly revised

We reverently beseech: May Heaven and humanity unite, and the unseen world and visible realm communicate, so that the wishes of the people may be answered and the Way of Heaven made clear. We focus our spirit on the Azure Vault and set our resolve in the Vermilion Heavens. Bowing low, we meditate quietly on the divine beings and respectfully await their revelation and response.

Newly revised

How could filth be allowed to linger where the sacred imperial chariot of the gods arrives? If the quiet chamber within the heart has not been purified, how could it keep outside evil influences from coming to spy? We have cleared the grounds and built an altar especially to worship the celestial gods and nurture our inner nature. Though our hearts harbor no disrespect, we still fear that the rites may fall short of perfection. Now, as we prepare to perform rites honoring the true gods, we first lay out ceremonies to dispel impurity. Wherever the divine incantation reaches, demonic and evil influences will scatter. Entering the visualization (the ritual stage of entering contemplation and focusing the mind):

Carry out the following as described above.

How could we dare fail to cleanse the ground of our hearts and build an altar modeled on the dwelling of the Celestial Emperor? We purify the vessels used in the sacrifice and thereby begin the rites of service to the celestial gods. We fear that demonic influences and worldly defilements might obstruct the gods and make it difficult for them to descend on the wind. We respectfully ask the Most High (a Daoist title of supreme divinity) to command the assembled gods to take up their posts, stand ready, and lead their many mounted troops. Please clear the boundaries in all four directions and station a formidable guard around the incense-filled altar. Perform the rites to purge ill omens and defilement, and invite the spirits to descend on the wind to their splendid seats. May wind, rain, and thunder no longer disturb us by day or night; may auspicious signs, such as the Star of Good Fortune and the Auspicious Sun, appear in both darkness and light. In this way, may we fully receive the majesty of the gods and complete the sacrifice with success. With one heart, we look up toward the Vermilion Steps (the place where the gods dwell). Before the Purple Altar (a Daoist ritual altar), we hold our breath in quiet expectation, bow our heads and contemplate the spirits, and respectfully await the gods’ response.

End of Volume Seven of the Essential Collection for Daoist Instruction and Practice.

Volume Eight of the Essential Collection for Daoist Instruction and Practice

Compiled by Lü Taigu, Daoist of Crane Grove

Ritual Dignity: Opening Scripture Text for the Nine Watches of the Yellow Register

First Watch

According to current liturgical practice, the rite begins by praying for auspicious blessings upon the state and wishing the emperor a long and sacred life. The Daoist assembly gathers at the altar, recites the sacred names of the Heavenly Worthies, and then chants the Taishang Hunyuan Shangde Huangdi Daode Zhenjing.

This scripture originates in the beginning of the Five Great Origins, before Heaven and Earth took shape and before Yin and Yang had separated. At that time, numinous and wondrous Qi gathered, and essence condensed in the void. The precious scripture formed amid undivided chaos, while jade characters appeared in a realm that had arisen on its own. It emerged from depths both shadowy and remote, before Heaven and Earth were formed; the sun and moon shine upon all things by its power, and Heaven and Earth move and bear all things through it.

The Supreme Emperor of the Void then commanded the Primordial Heavenly King to engrave the scripture on jade tablets, arrange it on jade slips, and store it in a precious casket at the Jade Terrace. At first, the scripture was kept secret in the celestial realm of the Upper Origin; later, it was transmitted to the human world. Heaven observes those who follow the Dao, and so bestowed this classic upon the world. Fuxi received the numinous diagram, Xuanyuan received the talismanic writings, Gaoxin received the scriptural proclamations, and Yu the Great received the Luo River writing. Thus began the use of the divine Dao to transform people and pass down written scriptures.

Later, the Venerable Lord of Primordial Chaos descended into the world as a sage and served as teacher to emperors through the ages. At that time, the Great Dao was no longer practiced, and human relationships and customs were growing ever more shallow. The Venerable Lord therefore expounded the five thousand words of the Daode Jing, pointing out the fundamental path of returning to simplicity. Its meaning is vast and all-encompassing, yet reaches into the finest details; it explores the principles of the many mysteries, and its intent accords with the void. Inwardly, it can cultivate the mind and body; outwardly, it can govern the state. Study it, and one’s words can accord with the principle of Taiji; put it into practice, and governance and instruction can become clear, bringing peace to all under Heaven. It is the sovereign of the myriad things and the source of Heaven and Earth.

This classic is so venerable and wondrous that its praises can never be fully expressed. Now, with reverence, we gather the supreme merit of chanting the scripture and pray that the present emperor’s sacred life may be prolonged. May the emperor enjoy peace of body and mind, and may his lifespan endure as long as the Northern Pole Star. May heavenly writings descend, the great enterprise of the state flourish, the imperial lineage continue, and the foundations of the realm remain secure. May warfare cease and all under Heaven be at peace; may simple and honest customs arise and the nation prosper in peace. May the weather be favorable, the people prosperous, and the state flourishing. May all beings endowed with life and awareness accord with the truth of the Great Dao, and may people in distant lands turn toward the right path.

We respectfully invite the Daoists present to rely on pure minds and each offer sincere prayers. First, they recite the Purifying Heaven and Earth Spirit Incantation, the Purifying Mind and Mouth Spirit Incantation, and the Pacifying the Land Spirit Incantation. They then invite and invoke the sacred names of the honored deities: the Celestial Worthy of Primordial Beginning of Jade Purity; the Celestial Worthy of Numinous Treasure of Highest Purity; the Celestial Worthy Who Descended to Be Born of Great Purity; the Jade Emperor, Supreme Lord of the August Heavens; the Great Emperor of the Celestial Sovereign of the Upper Palace; the Heavenly Emperor of the Northern Pole at the Center of Heaven; the Empress of the Earth, Sovereign Goddess; the Celestial Worthy of Voidlessness of Jade Purity; the Celestial Worthy of Great Compassion of Jade Purity; the Celestial Worthy of Great Mercy of Jade Purity; the Celestial Worthy, Great Emperor of the Void, of Jade Purity; the Celestial Worthy of the Golden Palace, Later Sage of Jade Purity; the Celestial Worthy of the Jade Palace, Later Sage of Jade Purity; the Celestial Worthy of Supreme Peace, Later Sage of Jade Purity; the Celestial Worthy Who Protects the State through Supreme Peace; the Celestial Worthy Who Transforms the People and Brings Prosperity to the State; the Celestial Worthy Who Brings the Realm to Fulfillment; the Celestial Worthy Who Brings Prosperity and Peace to the State; the Celestial Worthy of Ten Thousand Years of Life from the Mysterious Capital; the Celestial Worthy Who Protects and Controls the Cycles of Calamity; the Inconceivably Virtuous Sage; the Perfected One Who Holds Wisdom in the Ocean and Sky; and the Perfected One of Universal Virtue and Wondrous Practice. In this way, they pray for the fulfillment of inconceivable merit.

Afterward, everyone recited the Hunyuan Shangde Huangdi Daode Zhenjing in turn.

In the second session, the community again recited the scripture for the second time that day, praying that the seasons and celestial movements proceed in order, and that the calamities of Yangjiu and Baijin—traditional designations for years of misfortune—be dispelled, along with the suffering caused by war, illness and pestilence, floods, fires, drought, locusts, and famine. The Daoist assembly at the altar recited together the sacred titles of the Celestial Worthies, as well as the Taishang Shiyi Yao Da Xiaozai Shenzhou Jing and the Lingbao Tianzun Rangzai Du’e Zhenjing.

Within the Four Seas and across the Nine Earths, rulers and nobles, common people, and all living things are affected by the workings of the Five Phases (Wood, Fire, Earth, Metal, Water), and all depend on the light of the sun, moon, and stars. Once good or evil deeds occur, blessings and calamities follow. Heaven has the cycle of Yangjiu, and Earth the calamity of Baijin; such upheavals can throw the sun and moon from their regular courses and disturb the positions of the stars. At their worst, they bring worry to rulers; at their mildest, they harm the people and living beings. Calamities may take the form of widespread warfare or a succession of strange disasters, including famine, pestilence, insect plagues, floods, and fires. To avoid calamity and dispel misfortune, one should recite scriptures and practice the Dao.

Long ago, the Compassionate Celestial Worthy of Primordial Beginning, a revered Daoist deity, beat the ritual drum and struck the jade bell in the Great Luo Heaven, summoning the sages of the Ten Directions. The deity explained the consequences of good and evil and the causes and conditions of sin and blessing, and expounded this scripture. Moved by compassion for those who had not yet awakened, the deity passed it down. Its merit is profound, and the blessings it brings are beyond measure. All who practice this Dao should recite it diligently.

May the sun, moon, and five planets move in harmony, so that the achievements of enlightened rule may shine forth and the state enjoy lasting peace. May the hidden troubles of calamity be dispelled, and the benevolence with which the sun, moon, and stars shine upon all things be fully revealed. May auspicious clouds appear and baleful vapors vanish, bringing stability and peace to the world, so that all people may know the joy of life.

Everyone relies together on the power of the pure Daoist assembly and recites these sacred titles: Celestial Worthy of the Imperial Pole in the Upper Primordial Sun Palace; Celestial Worthy of Orthodox Unity in the Middle Primordial Moon Palace; Celestial Worthy of the Myriad Wonders in the Lower Primordial Star Palace; Celestial Worthy of Bright Circulation and Broad Illumination; Celestial Worthy of Radiant Opening and Life Protection; Celestial Worthy of the Radiance of the Sun and Moon; Celestial Worthy of Pure and Flowing Light; Celestial Worthy Who Subdues Demons and Quells Affliction; Celestial Worthy of Gathering Color and Radiant Splendor; Celestial Worthy Who Protects the State and Ensures Lasting Peace; and the Perfected One of Sunlight, the Perfected One of Moonlight, and the Perfected One of Starlight. These sacred titles possess inconceivable merit.

Next, recite in succession the Scripture of the Great Calamity Dispelling Mantra of the Eleven Luminaries and the True Scripture of the Numinous Treasure for Averting Calamities and Delivering Those in Distress.

Third Session

We now begin the third recitation. May the righteous gods of blessed virtue, whose service to the state merits inclusion in its sacrificial rites, increase their radiance and power and protect the country’s peace. The Daoist assembly at the altar respectfully chants the sacred titles of the Celestial Worthies and recites in succession the Wondrous Scripture of the Most High on Ascending to the Mystery, Dispelling Calamities, and Protecting Life and the Scripture of the Yellow Emperor on the Hidden Tally. In this way, we express the dedication of these merits.

Heaven does not personally oversee the human realm; that duty is entrusted to spirits and gods. The ruler governs through Wuwei (non-action), entrusting the practical affairs of state to ministers. Those who serve the country with loyalty and uphold Heaven’s intent through virtue can cultivate intelligence and integrity, and embody benevolence, filial devotion, fairness, and incorruptibility. In life, such people may become generals or ministers; after death, they take their place among the spirits, receive offerings from the people, and are honored with titles bestowed by the state.

For example, there is a legend from the Huai River region about a stone rhinoceros that holds back the waters: Prefect Li vowed to sink the stone rhinoceros into the river and marked out a boundary for the Huai, so that its waters would not cross it. Here, reading the word for “boundary” as “standard” is incorrect. Likewise, Prefect Qin was renowned for his virtue, while the “sweating wooden horse” revealed the extraordinary achievements of a divine lord from the Jin dynasty. They taught and transformed the people of their regions and became renowned far and wide, bringing stability to the state. The people therefore prayed to them.

Today we establish the yellow altar and respectfully unfold the purple prayer document, hoping to draw on the power of the Daoist rites and rely on the luminous protection of the spirits. May blessings protect the state and bring lasting peace to all under Heaven. May the gods’ names be entered in the registers of the immortals, and may their miraculous deeds and transformations be made ever more widely known. We then pray for blessings upon the sponsor of the purification rite, that the entire family may receive good fortune: may all calamities be dispelled and all wishes fulfilled. Relying on the spirits’ benevolent protection, we vow to practice diligently in gratitude for their kindness.

May the pure Daoist assembly present here chant together: Celestial Worthy Who Reveals the Teachings of the Mysterious Origin; Celestial Worthy of Great Power to Bring Abundant Blessings; Celestial Worthy of Compassionate Aid Through the Eternal Ages; Celestial Worthy Who Delivers All from Distress; Celestial Worthy of Great Penetration and Spiritual Response; Celestial Worthy Whose Manifestations Are Boundless; Celestial Worthy of Unimpeded Divine Power; Perfected One of Wondrous Practice; Perfected One of Broad Faith. The merit of all this is inconceivable.

Next, let each person take turns reciting the Wondrous Scripture for Dispelling Calamities and Protecting Life through Ascension to the Mysterious and the Scripture of the Yellow Emperor on the Hidden Talisman.

Fourth Period

We now begin the fourth recitation of the scriptures, to recommend and deliver the deceased among the ritual patron’s ancestral relatives, praying that their souls and spirits may be raised beyond suffering and ascend to a pure realm. Let the entire assembly of ritual practitioners jointly invoke the sacred name of the Celestial Worthy and take turns reciting the Supreme Scripture of Limitless Deliverance of Humanity from the Cavernous Mystery of the Great High One.

“Cavernous Mystery and Numinous Treasure” refers to one of the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen); “Limitless Deliverance of Humanity” refers to one of its volumes. There are many ways to practice this scripture, and this volume is the foremost among those recited. Tradition says that the scripture was once recorded and transmitted in the true realm of Fuli, and was first kept secret in the Upper Palace of Purple Tenuity. It reveals the traces of the Dao concealed in the heavens, as well as the hidden rhythms of the heavens, and is revered as an important scripture of the immortals. The rays of light shining from its text in the eight directions come from the brush of the Celestial Emperor; hosts of deities stand guard in formation, delivering beings throughout the world.

If someone, born by receiving the Qi of Heaven and Earth, can think little and desire little, abandon falsehood and return to truth, and cleanse themselves through fasting with a properly aligned heart, then, having purified their thoughts by reciting the scripture with wholehearted devotion, they will become inwardly sincere and focused and outwardly pure and fulfilled. They can thus pass from darkness into brightness, so that no hidden place remains beyond illumination. It is like light arising in a still, empty room, or like a hot spring washing away filth and harmful influences. People rejoice as though strolling on a high terrace in springtime, and together enter a realm of longevity and peace. The blessings summoned by utmost sincerity are without end.

No praise could fully express the Scripture of Deliverance through Numinous Treasure. Now we gather these excellent merits and virtues to deliver the souls of the dead everywhere. May our ancestral forebears and the deceased who share their ranks, on hearing this scripture, understand the truth and not lose sight of their source. May they roam freely in the forest of merit and virtue, freed from the painful realms of the underworld and the human world. May the numinous writings prolong the lives of the deceased and sever the accumulated burdens of delusion and karma from the past; may the elixir fire refine their forms, so they may dwell in the realm of the Dao. From the heights of the blue heavens down to the Golden Wheel, may all sentient beings ascend together to the far shore of the Dao.

Relying on the Dao assembly, for the purpose described above, let each person recite the Divine Incantation for Purifying Heaven and Earth, the Divine Incantation for Purifying the Heart and Mouth, and the Divine Incantation for Pacifying the Earth. Let them also invoke the names of the Celestial Worthy of Jade Clarity and Emptiness; the Celestial Worthy of Jade Radiance and Wondrous Dao; the Celestial Worthy of the Golden Palace and Utmost Truth; the Celestial Worthy of Supreme Unity, Savior from Suffering; the Celestial Worthy Who Constantly Relieves the Sea of Suffering; the Celestial Worthy Who Is the Dharma Bridge of Great Deliverance; the Celestial Worthy Who Preaches the Dao beneath the Fragrant Grove; the Celestial Worthy Who Delivers from Darkness and Light; the Celestial Worthy Who Frees Souls from Hindrance; the Celestial Worthy Who Widely Opens Expedient Paths; the Celestial Worthy Who Grants Rebirth According to One’s Vows; the Celestial Worthy Who Assigns the Conditions of Rebirth; the Celestial Worthy of Freedom and Joy; the Greatly Compassionate Perfected One Who Saves from Suffering; and the Greatly Merciful Perfected One Who Removes Sin. These merits and virtues are inconceivable.

Then each ritual master recites the Supreme Scripture of the Incalculable Salvation of Humanity, the Wondrous Scripture of the Highest Grade of the Lingbao Tradition of the Cavern Mystery of the Most High once.

Fifth Session

Now the fifth recitation is offered to the Great Emperor Dengdu of the Underworld, the deity who governs the realm of the dead; the officials of the Yin Palace and the nocturnal realm; and the Great Emperor Fusang of the Water Realm, together with the many spirits dwelling in the Pearl Palaces and Shell Towers.

The Daoist assembly at the altar recites together the Scripture of the Most High Lord Lao’s Constant Clarity and Tranquility and the True Scripture of Ascending to Heaven and Attaining the Dao, widely dedicating the merit of their recitation. The officials of the Earth Realm and the Water Realm examine and govern the sins of the departed, while the Yin officials of the Northern Emperor receive commands and oversee the affairs of the netherworld. All respectfully rely on the scriptures and look up in praise of the gods’ radiant power. They hope that, through the true merit of the teachings, the departed may rise to offices in the immortal realms and receive support through the long darkness, until at last they behold the light. They also wish that the living may be freed from their sins.

Relying on the recitations of the pure Daoist assembly, all together intone these revered titles: “Heavenly Worthy of the Jade Writings of the Dharma Treasury,” “Heavenly Worthy of Compassion Throughout the Three Realms,” “Heavenly Worthy of Broadly Transforming the Six Destinies,” “Heavenly Worthy of the Dragon King’s Transformative Salvation,” “Heavenly Worthy of the Wheel-Turning Sage King,” “Heavenly Worthy of Compassionate Response Throughout the Dharma Realm,” “Heavenly Worthy of the Wondrous Means of Saving Humanity,” “Perfected One of Wondrous Practice,” and “Perfected One of Wondrous Form.” The merit is beyond reckoning.

Then each ritual master individually recites the True Scripture of the Primordial Heavenly Worthy on Ascending to Heaven and Attaining the Dao and the Scripture of the Most High Lord Lao’s Constant Clarity and Tranquility.

Sixth Session

Now the sixth recitation is made for the departed in the Nine Springs, the Six Destinies—the six realms of rebirth—and the solitary souls of the five clans, among others. The inconceivable merit gained through the assembly’s recitation of the scriptures is dedicated to these spirits.

Then each ritual master individually recites the True Scripture of the Primordial Heavenly Worthy on Ascending to Heaven and Attaining the Dao and the Scripture of the Most High Lord Lao’s Constant Clarity and Tranquility.

The sixth recitation is now offered for the benefit of wandering souls of every surname in the Nine Springs—the shadowy realm beneath the earth—and the Six Paths, the six destinations of beings caught in the cycle of rebirth. We rely on the Daoist assembly participating in the ritual to chant the sacred titles of the Celestial Worthies and take turns reciting the Taishang Scripture of the Seal of the Heart for Deliverance from Sin in the Ninefold Darkness and the Wondrous Scripture of Salvation from Suffering in the Ten Directions.

Beings have sunk into suffering through countless kalpas, their fall rooted in a single thought. The Ninefold Darkness is obscure because beings are deluded by their own ignorance and do not recognize the Three Lights—the sun, moon, and stars, which also signify illumination and the righteous Way. Without a means of rescue and deliverance, what ladder could they use to leave the netherworld? Now, as this ritual is being held to save all who have sunk into suffering, may they hear the true teaching and awaken completely to the principle of the True and Constant. We respectfully invite the members of the ritual assembly to chant the following sacred titles of the Celestial Worthies: Celestial Worthy Who Transforms the Three Destinies, Celestial Worthy Who Saves from the Eight Sufferings, Celestial Worthy Who Removes Afflictions, Celestial Worthy Who Transcends Life and Death, Celestial Worthy of Form Without End, Celestial Worthy of Emptiness Without Form, Celestial Worthy Without Limit, Celestial Worthy of the Ocean of Merit, as well as the Perfected Great Recluse and the Perfected One Who Saves and Liberates. The merit accomplished through these sacred titles is inconceivable.

The participants then take turns reciting the Scripture of the Seal of the Heart for Deliverance from Sin in the Ninefold Darkness and the Wondrous Scripture of Salvation from Suffering in the Ten Directions.

Seventh Session

The seventh recitation is now offered to dispel calamities and avert misfortune for the family of the donor, and to pray for blessings and longevity. We rely on the Daoist assembly throughout the entire ritual altar to chant the sacred titles of the Celestial Worthies.

Now the seventh recitation of the scripture is performed on behalf of the family of a certain patron of the purification rite, to dispel calamities and misfortune, pray for blessings, and prolong life. The Daoist assembly throughout the altar jointly recites the sacred titles of the Celestial Worthies and takes turns chanting the True Scripture of the Northern and Southern Dippers for Prolonging Life, praying for blessings from the heavenly realm.

Human birth is hard to attain, and birth in the Central Land (China) is no easy matter either. Even if one is born human, one may not encounter the true teaching. The principles recorded in the immortal scriptures can be understood only through the power of the Dao. When a person comes to have faith, it must be connected to causes and conditions accumulated in past lives.

Long ago, the Dao Ancestor of Primordial Chaos—that is, Laozi, revered in Daoism—took pity on sentient beings lost in confusion. The Perfected One of Orthodox Unity, a revered Daoist deity, personally transmitted precious Daoist scriptures. Some were passed down at the Jade Bureau; others were bestowed from Mount Heming. All are true texts of the Nine Heavens and Eight Assemblies, and supreme Daoist teachings of the Three Caverns and Three Pure Ones. They can benefit sentient beings and guide them toward liberation. How could anyone fortunate enough to hear or see these scriptures treat life lightly and lose sight of its roots? Only through diligent recitation can one understand the workings of destiny and return to the true Dao.

Therefore, a sacred altar is respectfully established to expound their profound meaning. May the ritual officials, including a certain person, follow and practice these teachings, and recite them with reverence, so that the Northern Office may remove calamities for them and the Southern Palace may increase their stipends. May their Dao-mindedness awaken, their wisdom become complete and clear, worldly afflictions be cleansed away, and confusion and deluded thoughts disperse. May they gradually attain wondrous fruition and continue to accumulate subtle merit. May their good works benefit both the living and the dead, and their grace extend to all beings in the waters and on land, so that all may forever transcend worldly bonds and enter the Golden Gate together, accord with the purpose of the Dao of True Unity, and understand the meaning of Xiyi—the subtle Dao-body, beyond the reach of sight and hearing.

With the support of the pure Daoist assembly, first recite the Divine Spell for Purifying Heaven and Earth, the Divine Spell for Purifying the Mind and Mouth, and the Divine Spell for Pacifying the Earth. Then chant the following sacred titles of the Celestial Worthies: Celestial Worthy of Bestowing Blessings of the Jade Purity; Celestial Worthy of Everlasting Serenity of the Highest Purity; Celestial Worthy of Numinous Transformation of the Great Purity; Celestial Worthy of Long Life and Protection of Destiny; Celestial Worthy of Boundless Blessings; Celestial Worthy Who Dispels Calamities and Misfortune; Celestial Worthy Who Prolongs Life and Adds Years; Celestial Worthy of Blessings from Purple Purity; Celestial Worthy Who Guards Against Calamities in the Nine Palaces; Celestial Worthy Who Protects the Body through the Eight Trigrams; Celestial Worthy Who Determines the Lifespan through the Precious Register; Celestial Worthy Who Extends Auspiciousness from the Golden Palace; the Perfected One of the Dharma Body of Spontaneous Wisdom; and the Perfected One of Mysterious Subtlety, Emptiness, and Supreme De. The merit associated with these sacred titles is beyond comprehension.

Then everyone recites once each the Taishang Xuanling Beidou Benming Yansheng Zhenjing and the Taishang Nandou Liusi Yanshou Duren Miaojing.

The Eighth Session

The scriptures recited in this session are offered so that the sponsor of the ritual and their family may repay their parents for the hardships of raising them and the depth of their kindness. All the Daoist clergy at the altar respectfully invoke the sacred names of the Celestial Worthies and recite the Taishang Zhenyi Bao Fumu Enzhong Jing and the Zhenwu Bao Fumu Enzhong Jing.

When Heaven and Earth first took shape, the Nine Qi gathered and brought forth all things. Qi flows without end, and life is thus passed down from generation to generation. Among all things, humans possess the greatest spiritual sensitivity. Though people are born receiving the Qi of Yin-Yang, their bodies are born of their parents. From their hair and skin to their entire form, they are heirs to generations before them. Across countless eons, the generations have continued without interruption. Once self-awareness arises, life enters its cycle of aging; with the self come parents, siblings, and the other six close relations. As family lines branch and multiply, it becomes increasingly difficult to trace them back to a common origin. Though people’s circumstances belong to different times, the consequences of good and evil remain bound together, following one another like shadow follows form, impossible to separate.

In ancient times, the Celestial Worthy of the Western Nayu Kingdom taught of the parents’ kindness, which can never be fully repaid. During the Kaihuang kalpa, the Taishang likewise warned that people must not fail in filial piety. How could anyone born as a child fail to keep these teachings in mind?

Therefore, taking the opportunity of performing a Yellow Register retreat—a form of Daoist purification ritual and liturgy—we proclaim the hidden meaning of the scriptures. For parents still living in this world, we pray that they may enjoy long lives like thousand-year-old pines and toon trees, and faces radiant as peach and plum blossoms in the spring breeze. May their children respectfully and diligently serve them, and may even the everyday provision of food and care repay, in some small measure, the kindness of raising them.

For parents who have passed away, we pray that they may leave the dark realm and hear the truth; that beneath the Nine Springs they may suffer no distress from unjust karmic retribution, and that throughout the Three Realms they may enjoy freedom and peace. In this way, we express boundless filial devotion and find some solace for our enduring grief and longing for the departed.

We respectfully invite all the Daoist clergy present to join in invoking these honored names: Celestial Worthy of Limitless Manifestations, Celestial Worthy of the Sage King Who Saves the World, Celestial Worthy of Perfected True Wisdom, Celestial Worthy Who Responds to All Needs, Celestial Worthy Who Spreads the Dao’s Blessings Far and Wide, Celestial Worthy Who Saves People According to Their Merits, Perfected One Who Understands the Dharma, and Perfected One of the Supreme Ultimate. Their merit and virtue are beyond comprehension.

Next, each person recites the Jing on the Supreme One’s Repayment of the Profound Kindness of Parents and the Jing on Perfected Lord Zhenwu’s Efficacious Response and Repayment of the Profound Kindness of Parents.

Ninth Session

The ninth ritual service now begins. We respectfully invite the officials, generals, and soldiers of the Fulu registers of the Three Caverns; the merit officers of the Three Realms; the Four Worthy Messengers; the gods who report on the lands and territories; and the officials who guard the numinous altar. With the entire assembly of Daoists chanting the sacred titles of the Celestial Worthies and reciting the Jing of the Heavenly Youth of Great Clarity and the Jing on Contemplating the Body with Wisdom, we dedicate the merit to bestowing grace.

Through four nights and three days of ritual service, may the wishes of ordinary people be conveyed upward. May their hopes be fulfilled and their undertakings brought to completion, all through the aid and protection of the gods. The memorial petitions presented to the gods set forth their merits and matters of promotion and reward. At the same time, reciting the scriptures and keeping the invocations expresses reverence and repays divine grace. We further seek protection, so that the ritual service may be safeguarded from beginning to end. Relying on the pure assembly of Daoists to bring this superior karmic affinity to completion, let each person invoke the Celestial Worthy of True Numinous Response, the Celestial Worthy of Boundless Efficacy, the Celestial Worthy Who Constantly Increases the Highest Good, the Celestial Worthy Who Reveals Radiant Divine Powers, the Celestial Worthy Who Harmonizes the Spirits and Benefits All Beings, the Celestial Worthy of Perfected Merit and Virtue, the Perfected One of the Precious Countenance, and the Perfected One Who Turns the Wheel. Then recite: “Inconceivable merit and virtue.”

Next, each person recites the Wondrous Jing of the Supreme Great Clarity on the Heavenly Youth Who Protects Life and the Jing on Contemplating the Body with Wisdom.

Collected Essentials for the Essential Use of the Daoist Teachings, Volume Eight, ends here.

Collected Essentials for the Essential Use of the Daoist Teachings, Volume Nine

Compiled by Lü Taigu, Daoist of Crane Grove.

Chapter on Focused Contemplation

Presenting Memorial Petitions

Ancient ritual did not include a formal notice to the local earth deity. Instead, a separate altar was set up outside the ritual precinct, and the “overnight invocation” (a preliminary prayer held the night before the formal ritual) was performed there. Only later were written documents added. These merely announced the proceedings to the deities and were then set aside. Later still, practitioners who performed rites and served as ritual masters added such practices as forming hand seals, using talismans, and reciting incantations, thereby summoning the earth deity outside the altar and other spirits. This likely originated in the Orthodox Rites of the Heart of Heaven (Tianxin Zhengfa), a Daoist magical tradition. These practices have now become fixed ritual procedure: since an altar is set up to summon the deities, everything must follow the prescribed rules. The documents must specify the method of transforming oneself into a deity, and the rite must be accompanied by hand seals before it can be performed. The author sets out these textual findings at the beginning.

During the “Fazou” rite (presenting a written petition to the celestial realm), seats for the Earth God and other deities are set up facing the Gate of Heaven, while the ritual master takes a seat in the southeast corner. After sitting down, the ritual master first visualizes transforming into the image of the Celestial Master: wearing a fish-tail crown, a fish-scale-patterned ritual robe, and vermilion shoes.

Next, the ritual master forms the “Deity-Transformation Mudra,” a hand seal made by arranging the fingers. The left little finger slips behind the ring finger and into the base of the middle finger. The other four fingers curl inward against the palm. The middle finger hooks around the little finger, and the thumb presses against the middle joint of the middle finger. After flicking the thumb, the ritual master presses it against the base of the index finger. This is the mudra of the ancestral master. The ritual master visualizes the Six Jia and Six Ding (guardian generals), the Four Kings of the Heavenly Gates, and the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise forming ranks around them. The Earth God and the subordinate officials responsible for conveying petitions are also visualized, waiting for instructions at the Gate of Heaven, each with a distinct, clear appearance.

The ritual master then recites the words of invocation and, through focused intention, directs the deities to carry out the summons. A messenger is then dispatched to deliver the petition. The ritual master forms the mudra with the left hand and holds a sword in the right, empowering it with the Samadhi True Fire, a sacred flame symbolizing ritual power. The ritual is performed at the base of the sword’s four fingers while the “Sword-and-Water Incantation” is recited. After sprinkling water on the sword, the ritual master stands it to the right of the seat, then flicks the middle finger of the right hand toward the sword.

Next, incense is burned, and the ritual master again forms the Deity-Transformation Mudra. The Three Terraces constellation is visualized on the back of the thumb; this is called the “Seven-Star Mudra.” After reciting and reading aloud the dispatch document, the ritual master sends it forth while chanting an incantation. The ritual master visualizes the red Qi of the sun, the white Qi of the moon, and the true Qi of the Three Terraces and Seven Stars flowing into the water, then uses the sword to gather these energies. After spraying water outward, the ritual master presses the tongue against the roof of the mouth and visualizes it transforming into a golden bridge, allowing the Earth God to travel along it directly to the Gate of Heaven and deliver the petition. When the rite is complete, the ritual master withdraws the focused intention and performs the rite of dedication.

Funeral rites.

The rules for purification rituals must be observed with the utmost care and solemnity. The Celestial Worthies, gods, and perfected sages will all descend to witness them, so every action must accord with the ritual procedures. Nothing may be delayed or allowed to hold up the ritual. The Great Cavern Ritual Master Xie Fanglai also said: When the Senior Ritual Master, who presides over the ceremony, makes his petition, he should stand steadily facing east. Those below the Chief Lecturer, who assists with the ceremony and recites the scriptures, should line up facing west. They should hold ritual tablets as they stand, bow slightly, regulate their breathing, and speak in a proper, calm voice, using plain yet elegant words. They must not raise their voices or use elaborate ornamentation and piled-up phrases. Their speech should be concise and measured, its reasoning and feeling appropriate. They should not seek unusual or lavish turns of phrase, lest they lose the spirit of reverence and sincerity. Whenever they pray or make a request, they should first reflect on their conduct and repent, then state what they seek.

Ritual Master Zhang added: Before performing the Daoist rites and mounting the altar, one should wash one’s hands and rinse one’s mouth with fragrant water. This is called “cleansing away impurity.” On leaving the altar, one should wash and rinse again; this is called “sealing in the true Qi.” These rites are intended to purify body and mind and gather the spirit.

Mounting the Altar

According to the liturgies established by Zhang Wanfu and Du Guangting, every ritual should begin with the participants assembling in rank before the Mysterious Master, the enshrined ancestral master or divine figure, and chanting the Daoist scriptures. At the Earth Gate of the ritual platform, the symbolic entrance to the altar precinct, they should recite an incantation as they circle around. They then mount the altar through the Heaven Gate, the symbolic passage above the altar, and offer incense to the Ten Directions. Next, they proceed to the upper level of the altar and offer incense in turn.

The liturgies make no provision for first making a petition at the foot of the altar. It is unclear who later added this step; doing so goes against the original intent. Paying homage to the masters, visualizing the gods, and opening the incense burner to invite the deities are already preparations for ordering the inner and outer realms and summoning the gods. Once the rite for the Divine Officers, the guardian generals, is complete, the participants announce their names and titles and make their petition to the perfected sages. This order makes the words of announcement and petition clear. The petition at the foot of the altar should therefore be removed to avoid confusion.

When entering a doorway at night, stand to the left of the Earth Gate, click the teeth together three times, and recite silently:

“Four Luminaries, Officers of Merit; Dragon and Tiger Messengers; Zhengyi Vital Qi; Attendant Jing’s Pure Maiden—at night there is…”

The Four Illustrious Merit Officers, the Dragon and Tiger Envoy, the Zhengyi Life-Breath, and the Pure Maiden who Serves the Sanctuary (a goddess who serves Daoist priests and protects the ritual sanctuary): when there is a matter to report at night, I ask that the Illustrious Youth and the Maiden of the Upper Origin enter the altar hall—the hall where Daoist rites are performed—with me, so that the matter I report may be conveyed without hindrance and heard in full by Heaven.

Incantation for Leaving Through the Door at Night

Primordial Supreme Taiyin, may the eight windows open in clarity. Convey what I have just stated to the Maiden of the Upper Origin, and ask her to bring it before the spirits. When the matter is completed, return to your place and let the assembled spirits grow still and withdraw from sight.

Incantation for Entering Through the Door at Dawn

The Four Illustrious Merit Officers, the Envoy Who Communicates with the True, the Jade Youth Who Transmits Words, and the Pure Maiden who Serves the Sanctuary: please convey my request to the true deities in the altar hall, and let the Life-Breath of the Upper Origin descend into my body.

Incantation for Leaving Through the Door at Dawn

Leave Yin and enter Yang; may the assembled spirits open the way for me. The matter reported to the spirits is complete; please close the Yellow Chamber, the dwelling palace of the spirits. Jade Maiden who Serves the Sanctuary, please watch over and prepare the divine palace.

The passages above come from the Code for Making the True Manifest by Celestial Master Lu.

Visualization

Celestial Master Lu of Jianji said: In cultivating the Dao, purification and abstention come first; within purification and abstention, reciting the scriptures takes precedence. When performing purification rites and inviting the spirits, one must first focus the mind in visualization. In upholding the scriptures and observing ritual procedures, mental and spiritual stillness is the foundation. If the foundation is not upright, ritual procedures will fall into disorder. If one violates the standards of the scriptures, how could one commune with the mysterious sages—the profound and exalted spirits—and attain blessings and wisdom? He gathered material widely from many scriptures, highlighted their essential points, and passed down and organized the related teachings for use in practice. These are the essentials of focused visualization and spirit-presence in Daoist ritual methods.

According to ritual procedure, bow to the master and hold the image in mind. Stand upright, close your eyes, and focus on visualizing the spirits.

First visualize the Three Venerable Ones of the Great High (the three supreme deities revered in Daoism) seated in a jeweled pavilion in Heaven. To their left are the honored scriptures of the Thirty-Six Divisions; to their right is the Great Master of the Mysterious Center. The Ten True Ones, the Five Emperors, and the assembled immortals attend them, as in a court audience with the ranks assembled.

Next, visualize the place where the Scripture Master resides, and bow inwardly three times. The Scripture Master is the master of the teacher who transmitted the scriptures.

Then visualize the place where the Register Master resides, and bow inwardly three times. The Register Master is the master of the teacher who bestowed the Daoist register.

Then visualize the place where the Ordination Master resides, and bow inwardly three times. The Ordination Master is the teacher who ordained you.

May my three masters ascend to the ranks of the high immortals and open the way for my seven generations of ancestors and my parents, so that they may soon ascend to the heavenly realm. May my name be entered in the register of immortals, and may I become a perfected person forever.

At dawn, during the Yin hour (approximately 3–5 a.m.), visualize blue Qi rising from the liver like a cloud, ascending and circling the ritual hall. A Blue Dragon and lions guard the front and rear. Immortal youths and maidens, celestial and earthly immortals, the sun, moon, and stars, and the troops and horses of the Five Emperors each number in the hundreds of millions. The ritual officials in charge of purification, along with the officials of the Three Realms, stand on either side. They cause the cloud Qi to flow back and forth, covering the bodies of everyone in the disciples’ residence, adults and children alike.

At noon, visualize red Qi rising from the heart like a cloud, ascending and circling the ritual hall. A Vermilion Bird and white cranes guard the front and rear. Immortal youths and maidens, celestial and earthly immortals, the sun, moon, and stars, the troops and horses of the Five Emperors, the ritual officials in charge of purification, and the officials of the Three Realms stand on either side, causing the cloud Qi to cover the bodies of everyone in the disciples’ residence.

At nightfall, during the Xu hour (approximately 7–9 p.m.), visualize white Qi rising from the lungs like a cloud, ascending and circling the ritual hall. A White Tiger and qilin guard the four directions. Immortal youths and maidens, celestial and earthly immortals, the sun, moon, and stars, the troops and horses of the Five Emperors, the ritual officials in charge of purification, and the officials of the Three Realms stand on either side, causing the cloud Qi to flow back and forth and cover the bodies of everyone in the disciples’ residence.

Also visualize the Five Planets, the Five Sacred Peaks, and the Five Emperors guarding your body. The Qi of the five organs rises and interweaves, covering the whole body like a canopy, so that you seem to be surrounded by mist. Golden radiance shines upon your body, turning it golden. Next, visualize golden Qi rising first from the lungs, while a circular halo appears behind the crown of your head, like the sun, illuminating the ten directions. Within you, everything is clear and bright, and you can see both inside and outside. Then practice the subtle method of visualization, allowing your mind and spirit to enter the hidden, mysterious realm. Practice this method three times in all, both day and night.

Then strike the ritual drum twenty-four times.

“The ritual drum” is a rite performed by clicking the teeth. Its purpose is to gather one’s inner Shen and Qi and to subdue external demons and spirits, making it an important part of the opening of a ritual. When the upper and lower teeth strike one another, this is called “beating the ritual drum.” After every eight clicks, pause briefly; this symbolizes the twenty-four solar terms, arranged as three sets of eight.

Celestial Master Zhang Wanfu said there are three ways to beat the ritual drum. In the first, the upper and lower teeth strike without making a sound audible to others. In the second, they make a faint sound that can just be heard. In the third, the lips are slightly parted and the cheeks relaxed, producing a deep, resonant sound. The third method is suited to solitary practice in a quiet chamber, a place where Daoist practitioners cultivate in seclusion. When many people take part in a ritual, clicking their teeth at the same time can become noisy, so it is best to use the inaudible method. This allows one to click the teeth with care and focus, concentrating the mind and settling the Shen and Qi into calm. This passage on visualization and clicking the teeth appears in the Scripture of Natural Awe-Inspiring Dignity and the Brief Text on the Golden Register.

According to the formula for focused contemplation established by Celestial Master Lu, “visualizing the subduing of demons” is intended for “Pacing the Void,” a ritual of chanting the verses for Pacing the Void. Pacing the Void follows the subduing of demons, so the sequence is to visualize first, then subdue the demons, and then perform Pacing the Void. In fact, all these elements belong to the Pacing the Void ritual, which accords with the account in the Scripture of Pacing the Void at the Jade Capital. Following Celestial Master Lu’s account, the relevant practice is set out in detail below.

Celestial Master Lu said that before chanting the verses for Pacing the Void, one should click the teeth three times and swallow the saliva three times. Then, inwardly visualize the sun and moon positioned on one’s face, entering through the nostrils into the Golden Flower Palace of the Grotto Chamber, a palace imagined within the body. Their radiance shines out from the back of the neck, appearing as a circular image of nine colors. It gently enters the Jade Pillow, the area at the back of the head, and shines in all directions. Next, visualize this radiant image moving with you as you circle around the scripture. When the ritual is complete, click the teeth three times again and swallow the saliva three times. This method appears in the Hidden Commentary on the Jade Scripture of the Most High.

The explanation of the formula described above also comes from Celestial Master Lu.

Visualize the sun and moon suspended before you. The sun is red, with nine rays of purple light; the moon is yellow, with ten rays of white light. The sun is on the left and the moon on the right, nine chi from your face. The sun’s rays shine straight toward you and enter through your left nostril; the moon’s rays shine straight toward you and enter through your right nostril. Both streams of light enter the “Golden Flower Palace of the Cavern Chamber,” a palace within the head, located five cun inward between the eyebrows. The light then slowly penetrates deeper to the “Jade Pillow” at the back of the head and emerges from the nape of the neck.

The head as a whole is called the “Mudball Palace.” One cun inward from between the eyebrows is the “Bright Hall Palace”; two cun inward is the “Cavern Chamber Palace”; three cun inward is the “Dantian Palace”; four cun inward is the “Flowing Pearl Palace”; and five cun inward is the “Golden Flower, Female One, Cavern Chamber Palace,” also called the “Jade Emperor Palace.” Each palace occupies one cun, which is why this is called the “Cavern’s Luminous Mirror in the Mudball.” After completing this visualization, recite the “Steps Through Emptiness” hymn, a verse recited during Daoist Zhaijiao purification rituals.

According to the ritual compiled by Celestial Master Du, the ritual master who summons and subdues demons stands at the “Ghost Gate,” a designated position in the ritual, facing west. The ritual cantor stands at the “Heavenly Gate,” facing east, and chants: “Each of you visualize the nine-colored circular image, swallow the saliva in your mouth, and silently recite the secret incantation for summoning and subduing demons.” Everyone, from the presiding ritual master downward, then performs the visualization in turn.

Later, Yang Gongjie established the Golden Register ritual, used for ceremonies of blessing, averting calamity, and other purposes, and placed the demon-summoning rite at the Heavenly Gate. This arrangement is still followed today. The compiler records the changes over time and explains that each tradition may follow its own understanding: face east at the Heavenly Gate, chant the corresponding text, and then perform the visualization in turn.

Incantation for Summoning and Subduing Demons

With the Qi of the Yellow Center, arouse your power and cut down the leaders of demons and evil spirits. Discern and subdue overbearing spirits; put an end to those who practice evil. The Most High has issued a command: order the Most High’s Chamber to summon the Northern Emperor swiftly to the Jade Palace. The Northern Emperor receives the command and proclaims it to the demon kings. The Five Qi grow abundant, corresponding to the task commanded. Thus the treasured secret jade text flourishes, the Three Heavens shine anew, and the Six Heavens are brought to an end. O wise one.

Celestial Master Du says, “This incantation must be recited silently and in secret, so that even your own ears cannot hear it. Violating this requirement will bring misfortune, so be sure to exercise caution.” This passage comes from the Scripture of the Five Talismans, Humans, and Birds.

Master Zhao Mingju says, “Although they can be divided into nine colors, in the end they are still the Three Qi: Xuan, Yuan, and Shi. The nine colors are rooted in the Three Qi—that is, the three colors green, yellow, and white. To divide them further into colors such as purple and emerald would make things overly complicated; it is enough to distinguish the nine Qi by means of the Three Qi.”

On Commanding the Demons

Master Zhang Wanfu of Qingdu says: Before the Celestial Worthy proclaimed the scriptures, the demon kings of the heavens across the Three Realms commanded all the ghosts, wantonly wielding their power and spreading harm to torment the people. After the Celestial Worthy proclaimed the scriptures, the demons were transformed and submitted. They then turned to guarding the Great Dao and protecting the Orthodox Teaching, restraining and repelling demons, and protecting those who undergo trials and cultivate the True Dao, enabling them to attain the ranks of the immortals.

Thus the scripture says, “Should any demon host dare to obstruct, refuse, or block the Highest Perfected Ones—the perfected beings who have attained the Dao—they must first be executed by the golden axe, and then subjected to the punishment of the Great Heaven.” It also says, “The Great Meritorious Demon King will recommend cultivators for admission to the ranks of the immortals; once their cultivation is complete and they have attained the Dao, they may roam through the Three Realms and ascend to the Golden Gate.” It further says, “Send the essence of demons and spirits eastward; cut down the sharp weapons of the Six Ghosts.” All these passages describe the same situation.

Thus, “commanding the demons” means ordering the demon kings of the heavens to recommend the merits of the purification ritual and to watch over and restrain demons and ghosts. The Scripture of Pacing the Void says, “The Demon King reverently receives the command and is therefore able to pay audience to the heavens. The heavenly demons together honor and protect cultivators of the Dao, who will receive great blessings in every generation.” It also says, “State your wishes, pray that the merits of the purification ritual be recommended and that demons and ghosts be restrained; take up the tally staff and summon the Demon Kings.” This too conveys the meaning of the ritual for commanding demons.

Instructions for Reciting Scriptures in Silent Meditation

According to Celestial Master Du’s Ritual Guide, when the scripture-recitation ceremony reaches the “silent meditation” stage, the ritual master should contemplate in accordance with the scripture—that is, visualize it inwardly—and recite the scripture’s secret incantations. However, the ritual text does not specify the particular method of visualization. The relevant instructions are therefore included here on the basis of Celestial Master Lu’s illustrated instructions.

Instructions for Focused Contemplation and Preserving the Spirit in the Dao De Jing

Before reciting the Dao De Jing, first burn incense, straighten your clothing and headwear, bow three times, and visualize the Most High Lord Lao (Taishang Laojun) in your heart. The Most High Lord Lao once manifested as the Master of the Mysterious Center and as the Perfected Yin of the Riverside. Then recite this formula:

The profound and wondrous Supreme Dao is the root of all teachings. By cultivating high De (Virtue), one can become one with the vast source. Though the Way of Heavenly Truth is profound and subtle, it can also be reached through the Lord of the Muddy Pellet—the spirit residing in the brain. The Lord of the Muddy Pellet dwells in a palace within the brain, where the Jade Emperor makes his rounds. The palace is made of the Seven Treasures, and its windows shine with their own light. When the mind and spirit are clear and still, one can reach the realm of truth. Riding on radiance and borne by purple clouds, with the sun and moon shining at one’s sides, one may ascend to immortality and long life. Seven generations of one’s ancestors may also ascend to heaven, and the family may become one that honors the Dao from generation to generation.

After reciting, click the teeth thirty-six times and swallow the saliva thirty-six times. Then visualize in your heart: a Green Dragon to the left, a White Tiger to the right, a Vermilion Bird in front, and a Black Tortoise behind. You sit before a divine tortoise bearing the Eight Trigrams and thirty-six lions, with the Seven Stars of the Northern Dipper resting above your head and the Dipper’s handle pointing forward. Next, visualize the five organs emitting Qi in five colors, like patterned brocade covering your whole body. The Three Ones—the spirits within the body that represent Jing (essence), Qi (vital energy), and Shen (spirit)—stand before the scripture. Your Three Masters, the revered spirits who protect and guide you in cultivating the Dao, stand at your sides with many attendants and guards. Once these visions are clear, begin reciting the scripture.

The Four Extremities Precepts (Siji Ke) says that while reciting, your thoughts should accord with the words spoken aloud. Keep your eyes from looking elsewhere and your mind from dwelling on other matters. Recite the whole scripture without skipping or omitting anything. If you violate this rule three times, you will be punished.

The Hidden Commentary on the Supreme Ultimate (Taiji Yinzhu) says that after reading five hundred characters, click your teeth three times, lick your upper and lower lips with your tongue, and swallow saliva three times. This will keep you from becoming tired.

The Scripture of Salvation (Duren Jing): methods for concentrating the mind and visualizing the spirits.

On the day of performing the Daoist cultivation rite, bathe with fragrant water, observe fasting and abstinence, and sit quietly indoors. Face east and click the teeth thirty-two times, thereby reaching the Thirty-Two Heavens, the levels of the celestial realm in Daoist teaching. Pay homage inwardly thirty-two times, then close the eyes and meditate in silence. Visualize yourself seated amid clouds of blue, yellow, and white Qi, while all around you, within and without, lies in profound darkness. The Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, lions, and white cranes stand in ranks on either side. Sun and moon shine brightly, illuminating the room. A circular halo appears above your head, its radiance extending in all ten directions. Clearly visualize these scenes, then silently recite the incantation amid the clouds. The original text of the incantation reads, “Yun yun.”

Instructions for the Visualization

Click the teeth and pay homage inwardly, visualizing the Thirty-Two Heavens arranged in the four directions: the Azure Dragon on the left, the White Tiger on the right, the Vermilion Bird in front, and the Black Tortoise behind. The white cranes and lions also stand in ranks before you. Then visualize the sun and moon nine feet ahead, their light shining in all ten directions. Slowly inhale through the nose thirty-two times, making sure no one else can hear you, then face east and recite the scripture.

Instructions for Concentrating the Mind and Visualizing the Spirits in the Scripture of the Southern and Northern Dippers

Sit upright facing north and click the teeth twenty-four times. In your mind, visualize the Most High Lord Lao, the Three Heavens’ Masters of the Dharma, and the Perfected Ones on the left and right above you; pay homage to them inwardly three times. Next, visualize the six stars of the Southern Dipper on the right and the seven stars of the Northern Dipper on the left, and pray with reverence. Then visualize the Immortal Officials of the Ten Precepts, along with three thousand envoys of the Southern Mound and seven thousand divine generals of the Northern Dipper, arrayed on either side as your guards, their forms clear and distinct. Then recite the scripture and secret incantation.

Reciting the Scripture and Concealing the Incantation

Long ago, in the final years of the Eastern Han dynasty, at the beginning of the Yongshou era, the Celestial Master rode …; seven thousand divine generals of the Northern Dipper stood in ranks on either side as guards, their forms clear and distinct. Then recite the scripture and secret incantation.

In former times, at the beginning of the Yongshou era in the late Eastern Han dynasty, the Celestial Master rode a white crane, while the Most High Lord Lao rode in a dragon chariot. Auspicious clouds of five colors descended from the heavens, and an immortal procession arrived in Chengdu. The Earth Spirit raised a jade platform from beneath the ground, more than a zhang high. The Most High Lord Lao mounted the jade seat and transmitted heavenly books such as the “Scripture of the Nine Heavens Giving Birth to the Spirits,” along with methods for shortening the span of death and extending life. The Lords of the Seven Stars governed all under Heaven. The Six Offices—the celestial bureaus that oversee matters such as life, death, and longevity—each had its own efficacious talismans for the scriptures and registers that extend life and save people. Those who believe in the Great Dao and cultivate themselves can dispel calamities by reciting these scriptures. I now recite these wondrous chapters and pray that the officers and their attendants protect me unseen. May I one day establish wondrous merit and realize the subtle Dao of emptiness.

Incantation of the Profound Meaning of the Dao De Jing

Throughout the ages, both Heaven and humanity have revered the Lord of the Mysterious Origin, the Most High Lord Lao, as their teacher. In ancient times, this great sage wrote the five thousand characters of the Dao De Jing in the Palace of Great Clarity. Because of his supreme filial devotion, Emperor Shun transmitted this scripture to the Most Exalted Venerable. Its profound meaning was originally kept secret, and for a long time the people of the world could not know it. At the end of the Zhou dynasty, during the reign of King Zhao, the Most High Lord Lao rode through the air on purple clouds. Yin Xi, guardian of the Hangu Pass, kept watch at the pass and looked up to await the chariot arriving on the wind. The Most High Lord Lao traveled west across the Flowing Sands to the pass, where, as expected, he transmitted the Dao De Jing once more at midday. Its meaning is vast, encompassing everything, and subtle, with nothing beyond its scope. I now reverently recite this true scripture and expound the foundations of Heaven and Earth. May I follow the principles of the Supreme Dao, so that both state and household receive special blessings; may the emperor’s life be long and secure, and may he at last appear before the Heavenly Emperor.

Incantation of the Profound Meaning of the Scripture of Salvation

Praise to the Celestial Worthy of Primordial Beginning! Long ago, in the Heaven of Primordial Azure, the Celestial Worthy of Primordial Beginning raised a precious pearl, small as a grain of millet, and led the perfected immortals of the ten directions up to Heaven. The Celestial Worthy proclaimed the way of salvation, transmitting a precious text called the “Supreme Wondrous Scripture of Limitless Salvation from the Cavern of Mystery and Numinous Treasure.” The inner names and hidden taboos of the emperors of the thirty-two heavens are recorded in full in this scripture; what the demon kings of the Three Realms sing is precisely the “Song of the Empty Cavern.” The secret true words of Great Brahma were compiled personally by the Sovereign Man. The High Perfected revealed the methods of salvation and transmitted the scriptures to the people, to deliver those who were destined to receive them. Since the five kalpas of transformation began, those who have been saved are beyond counting. I now face east and recite the scripture. May my life be as long as Heaven, may the emperor be safe and secure, and may the Nine Generations—ancestors and kin of every generation—ascend together to immortality. When merit is complete and virtue fulfilled, may I rise aloft and enter the clouds.

Incantation of the Profound Meaning of the Scripture of Giving Birth to the Spirits

The Celestial Worthy of Primordial Beginning lies peacefully in the Yellow Chamber Palace, dwelling in a state too deep and mysterious to describe. He nurtures the original, pristine nature and cultivates within clear, empty stillness, bringing the breath into harmony. The flying celestial gods come to pay their respects and describe in detail how a cosmic cycle is nearing its end. They believe that a great teaching should be put into practice to save widely all beings trapped in ignorance and confusion. With compassion and wisdom, the Celestial Worthy aids all beings. He opens a precious, finely wrought jade case for storing scriptures, takes out the “Chapter on Generating the Spirits,” and explains the origins of the Nine Qi. Practitioners who focus their minds, bow, and recite it will save people without limit. Now I unfold this brocade-like scripture and recite it nine times, thereby accomplishing merit. When merit is complete and De (Virtue) fulfilled, I will ride the sunlight, mount the clouds, and depart upon a dragon.

After reciting, summon the divine officers and generals, and focus the mind on visualizing the spirits.

Knock the teeth together twenty-four times, and close the eyes or leave them slightly open. First visualize the Three Pure Ones (Sanqing), the three highest deities revered in Daoism, above the crown of the head, with the gods of Dao and De gathered before you. The Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise stand in their respective positions to the left, right, front, and rear. Then visualize yourself as more than ten feet tall, your whole body shining with golden radiance, and the vermilion gate above your head standing open. The True Officials and their clerks and troops emerge through the gate at the crown of your head: the Tiger Guard General watches over the nose; the Celestial Strongmen stand on the shoulders; the Wolf Clerks at the neck; the Direct Envoys at the cheeks; the Celestial Charioteers at the arms; the Armored Soldiers at the fingers; the Mounted Inspectors of Evil at the abdomen; the Three Generals at the chest; the Red Talisman Chariots at the navel; the Three Officials’ Supervisors at the stomach; the Wind-Riding Messengers at the knees; the Courier Horses Bearing Petitions at the lower legs; the Officers Who Gather Qi line up beside the twenty-four bones of the back; and the Lord of the Local Shrine stands before you, dressed in green. The Direct Envoy, the Merit Officer who conveys commands, holds the memorial petition in both hands. Visualize all these details with perfect clarity. Then open your eyes and complete the presentation of the petition. Knock the teeth together three times, then swallow the saliva in the mouth three times.

Read the memorial petition aloud and recite the “Taiping Instructions.”

The “Scripture of Questions on Ritual” by the Perfected Yin and the “Scripture of Questions on the Teachings” by the Celestial Master both record that the Celestial Master told the Most High: once the memorial petition has been clearly visualized in every detail, open the eyes and complete its presentation; then knock the teeth together three times and swallow the saliva three times.

Read the memorial petition aloud and recite the “Taiping Instructions.”

Yin Zhenren’s Jing of Questions on Ritual Forms and the Celestial Master’s Jing of Questions on the Teachings record that the Celestial Master asked the Supreme One about the proper wording in memorials to the Dao. The phrases “Submitted for your attention” and “Great Clarity” were written in different orders: some wrote “Great Clarity” first, followed by “Submitted for your attention”; some reversed the order; some wrote “Great Clarity,” then “Submitted for your attention,” followed by the official’s surname; and some placed “Great Clarity” at the end. Which order is correct?

The Supreme One replied: When writing a memorial, write “Submitted for your attention” first, then the official’s surname, then “Great Clarity,” and finally the era name. Leave three lines between each of these items. This is the unalterable rule for writing memorials. Only when reading a memorial aloud is the order different. After reading “Submitted for your attention,” kneel upright and hold the hu tablet, the board held during court ceremony. Read “Great Clarity” first; when you come to small characters, read them softly. Do not raise your voice too high, and do not interrupt yourself by swallowing or coughing. Read it through in one breath; then read the official’s surname, followed by the era name. This is the ritual procedure set down by the Celestial Emperor.

Zhao Bi: Kneel upright and hold the hu tablet. Read “Great Clarity” first, and read the small characters softly. Do not raise your voice too high, and do not swallow or cough; read it through in one breath. Then read the official’s surname, followed by the era name. This is the ritual procedure set down by the Celestial Emperor.

Master Zhao Mingju’s “Song on Spreading Qi and Incense”

The Three Qi—the primordial Qi, Heavenly Qi, Earthly Qi, and other forms of Qi spoken of in Daoism—come together as one and give rise to life. The Primordial Sovereign, a revered Daoist deity, appears in a clear and beautiful form.

Within this lies a wondrous, profound principle that is difficult to explain. One fears that practitioners of the Dao in this age have not studied it with sufficient mastery.

The True-Form Talisman of the Seven Stars of the Northern Dipper on Seals

No record of this talisman appears in the use of seals for memorials, or in the various scriptures and ritual liturgies. It is absent as well from the Register of Precious Writings of Master Chisong, the Memorial Forms of Master Guangcheng, and the Ritual Forms for Memorials in Golden Registers. So I asked elders of virtue and experience. They said, “When I was young, I still saw the elders copy memorials and, as needed, draw this talisman in the text of the memorial with a vermilion brush. The stars of the talisman are arranged in the shape of the Northern Dipper. It was probably used to protect the memorial and ensure that it would reach its destination above.” Later, I consulted the account in the Purple Court of Guangcheng, a Daoist text or temple, which also says: “When I was young, I still saw the elders draw it with a vermilion brush as needed…”

This talisman should be drawn in the memorial, with its strokes arranged in the shape of the seven stars of the Northern Dipper, to guard the memorial and ensure its safe delivery. Finally, following the method in the Guangcheng Ziting Beiyin Yi, write the “Seven Luminaries Talisman” (a talisman associated with the seven stars of the Northern Dipper) on yellow silk, wrap it around the memorial scroll, and seal it inside a case. This shows that the claims made by worthy men of the Dao in former times were not empty words. I now publish this method with due care. Some also say that using a seal nowadays is a practice devised by later generations.

“Taizhen Du bows twice and submits this memorial, then bows twice” is a respectful formula used in memorials. It means that Taizhen Du makes a solemn obeisance before submitting the memorial, then bows again.

“Name, Taiqing above, Taiqing below, Tai Sui” marks the places in the memorial text where one enters one’s name, Daoist office or title, and the year of the Tai Sui. Phrases such as “Taiqing above” and “Taiqing below” are formulaic expressions in the memorial format.

The seals of the three generals should be stamped on the right side of the memorial case.

There are two talismans of the Yin-Yang of the Six Jia. Beginning with Jiazi and Yichou, one talisman is assigned to each; the sequence must end with a Yin talisman and a Yang talisman. Jiazi belongs to Yang, and Yichou to Yin. The Yang talisman governs the Yang realm, while the Yin talisman governs the Yin realm. Since the matter presented in the memorial concerns the Yang realm, the Yang talisman should be used. However, the commonly transmitted practice is to use the Yin talisman on the case, or to carve both talismans onto it and write an incantation below.

Yang Talisman

Great Sage of the Central Heaven, swift-flying and fleet: seize the lawless ghosts of the Yang realm and Jade Realm, in the regions above and below, and escort them to the Northern Prison of Tianyi, where they shall be judged according to the statutes. Generals Tang, Ge, and Zhou, together with General Zhenwu, stand guard with swords in hand.

Yin Talisman

Great Sage of the Central Heaven, swift-flying and fleet: seize the lawless ghosts of the Yin realm and Jade Realm, from the five directions, and escort them to the Northern Prison of Tianyi, where they shall be judged according to the statutes. Generals Tang, Ge, and Zhou, together with General Zhenwu, stand guard with swords in hand.

Another version of the Yin talisman has the final line: “Generals Tang, Ge, and Zhou; may the Officials of Heaven, Earth, and Water grant rescue”—a plea for aid from the Three Officials of Heaven, Earth, and Water.

“Scattered-form” is an abbreviated way of writing the talisman and incantation. Its meaning is: “Great Sage of the Central Heaven, swift-flying and fleet, seize the evil ghosts of the Yang realm … General Zhenwu stands in front; Generals Tang, Ge, and Zhou stand guard with swords in hand.” The Yin talisman is written in the same format.

The “Diagram of Prostrating Before the Memorial and Treading the Dipper” shows the steps taken according to the positions of the Northern Dipper during the memorial rite. Here the officiant faces the Qian position, steps according to the Dipper’s positions, and bows low while presenting the memorial.

Song for Treading the Dipper

Take two steps at the Kan position and one at Gen, then proceed in alternating steps to Qian. At Zhen, move upward two steps; do the same at Dui. Take one step at Kun and two at Li, then reach Xun with a single step. After completing the positions of the Three Terraces stars, return and pay homage to Heaven.

The method of preserving the registers and contemplating the spirits—the practice of visualizing register texts and divine beings—is described in detail in the writings of Master Sun. It is a hidden teaching transmitted by the Supreme One, a Daoist honorific for the highest deity. Although the relevant material has been written down in books, the inner method and the subtle insights gained through practice cannot be conveyed through words alone. Since Master Sun has already made this teaching public and refers to “our disciples,” this passage should be kept as a treasure and not casually shared with others. It is not printed again here, so as not to reveal too much of Heaven’s secrets. Those in later generations who sincerely wish to study it should consult Master Sun’s original text and seek its hidden teachings from their elders.

End of Volume Nine of A Collection of Essential Works for the Daoist Tradition.