《天皇至道太清玉册》

How wondrous, how magnificent! I believe that only an extraordinary person can accomplish extraordinary things. Otherwise, the workings and laws of Heaven are profound and mysterious, and the source of the Dao is distant and unfathomable. Who could investigate its true nature?

Some part the white clouds, climb along blue-green vines, ascend verdant slopes and range upon range of mountains, and brave perilous paths stretching for thousands of yards until they reach the summit of Mount Tai. Gazing down upon the human world, they imagine themselves to stand at a great height. Yet they do not know that one may also ride the wind of Heaven, tread upon a swan’s feather, walk across the rainbow, stride over the Azure Dragon, and wander beyond the Great Void, the boundless cosmos. One may reach out to caress the sun and moon, grasp the stars, lick the blue firmament, and look down upon the dusty world. How vast such an aspiration is! Without receiving the essence of the Three Spirits and absorbing the radiance of the Nine Lights, savoring the finest essence of Purple Jade and taking in the true wonder of primordial Qi, how could one’s spirit roam through mysterious realms, arrive at the immortal domain of Langfeng, and tread the azure sky while expounding the Dao of Heaven?

The completion of this book is like sailing out across the vast sea aboard a vessel of principle, or like a bright sun scattering the darkness. It can wash away the dust of ordinary shallowness and reveal an essence as wondrous as Mount Taihua. I have quietly guarded my spirit and journeyed to the heavens in search of the Supreme Dao. In silence, I have contemplated the principles of the Great Mystery and grasped the wondrous pivot of the Purple Pole, the celestial palace or northern region of the heavens. For many years, I have sought the secrets of the realm of ultimate truth and investigated the key to the transformations of Heaven and Earth.

Thus I analyzed the mysteries of the time before Heaven and Earth took form and examined the undivided state of primordial chaos. I brought to light the hidden workings that had not yet emerged from the ancient Great Vastness, and explained how the Great Simplicity, the original state from which all things arise, began to give birth to the myriad things. I traced events back to the time before Heaven and Earth were divided, and followed them forward to the first appearance of human civilization. Since the rise of Daoism, the Three Sovereigns established its fundamental principles, and the Five Emperors carried on the Mandate of Heaven. Yet the traditions of those who honor the Dao and cultivate the Way of Heaven remained incomplete in matters of religious practice: profound principles had not been fully explained, systems had not been transmitted in their entirety, and ritual standards had not been completely established. So I examined and organized the old institutions, renewing them where needed. If I did not undertake this work, who else could?

Thereupon I bathed and burned incense many times, devoting myself to cultivation; I sought confirmation from the spirits and reported my work to the Celestial Emperor. I gathered writings from many sources, classified and examined them carefully, investigated their contents in full, and did my utmost to spread the mysterious teachings. The division of Heaven and Earth, the first appearance of cosmic transformation, the beginnings of the transmission of the Dao, the forms of ritual systems, the kinds of ritual implements and supplies, the standards for robes, headwear, ceremonial music, and ritual, the mysteries of the Celestial Heart and its numinous secrets, and the rules governing Daoist ritual propriety—all these have been established here as fixed standards. Everything required by the Daoist community is recorded in this book. I have therefore named it The Jade Register of the Celestial Sovereign’s Supreme Dao of Great Clarity.

From the opening of Heaven and Earth until today, countless ages have passed. States and families alike have honored the Way of Heaven and ordered human affairs. In ancient times, people built a round mound to sacrifice to Heaven and a square altar to sacrifice to Earth; these acts showed that they regarded the Way of Heaven as supreme. Edicts traditionally begin with the words, “By the Mandate of Heaven, in accordance with its rightful course.” The Book of Zhou says, “Heaven bestows its favoring Mandate,” and the Book of Tang says, “The enlightened king follows the Way of Heaven.” Thus, from age to age, people have upheld the principle of honoring the Way of Heaven and receiving its Mandate.

Alas, the vigor of Daoism has been in decline for a long time. I therefore mean to make the sea of the Dao surge once more, raising waves that reach the sky, and to make its divine light blaze again, illuminating even the darkest and most remote places. To see the floodwaters covering the heavens, one cannot look only in a little pond; to grasp the profound and expansive principles of the Dao, one cannot rely only on those who cling to the wording of texts. How could I dare to boast?

The force of this book is like summoning wind and thunder, driving the Azure Dragon to bring timely rain. Its proclamation of the Great Dao is like soaring through the heavens, riding a yellow crane through the sky. The systems it establishes are as though wondrous music were summoned above the vermilion clouds; the implements it prescribes are as though a divine terrace were opened among the Milky Way. It renews the mysterious institutions and makes them shine anew. How magnificent this is! I have therefore sent the book to the press, so that people throughout the world and in generations to come may know the vast scale of the Celestial Sovereign’s Great Dao in its flourishing. Is this not a great accomplishment?

Written on the ninth day of the first month of the ninth year of Zhengtong, the second jiazi cycle of the August Ming, by the Immortal Recluse, the Old Man of Longevity of the South Pole.

Quxian, who called himself “the Elder of Long Life in the Southern Pole,” said:

In tracing the origins of Daoism, we find that at first Heaven and Earth were a formless chaos. Only later did order emerge in the human world, and even then the mandates of Heaven and the affairs of humanity were not yet complete. Our Daoist patriarch, the Yellow Emperor Xuanyuan, inherited the allotted destiny of the Nine Sovereigns. Riding six dragons, he governed the celestial patterns and established standards on Heaven’s behalf, bringing stability to the Three Powers: Heaven, Earth, and humanity.

In those days, Heaven and Earth were still indistinct, and there was no writing. People kept records and administered public affairs by tying knots in cords. With no houses, they lived in trees or caves; with no clothes, they wove grass to cover themselves; with no vessels, they cupped their hands to drink. The Yellow Emperor Xuanyuan created writing, clothing, palaces, and utensils, and only then did human affairs gradually become complete. The author credits the Yellow Emperor with creating the writing, clothing, houses, and utensils used today by the Nine Schools and the Three Teachings of Confucianism, Buddhism, and Daoism, holding that they all arose from the teachings of the Daoist Yellow Emperor.

Laozi said that the generation of Heaven and Earth, humanity, and the myriad things must have a source. He said, “I do not know its name. I force myself to call it ‘Dao,’ and then force myself to give it the character ‘great.’ Thus it is called the Great Dao.” On this basis, the author argues that the name “Dao” originated in Laozi’s words. All who speak of cultivating the Dao or studying the Dao have adopted Laozi’s term, and may therefore be called followers of the Lao lineage. Laozi also said, “Mystery within mystery, the gateway to all wonders.” The author holds that terms such as “mystery” and “wonder” likewise come from Laozi’s teachings. Zhuangzi’s writings speak of “great awakening,” and Emperor Huizong of the Song later bestowed on Zhuangzi the title “Golden Immortal”; related scriptures also adopted this title. The author further says that King Wen of Zhou once sent two boys to serve Laozi, who named them “Auspicious” and “As You Wish.” People later continued to use these names.

The Yellow Emperor’s teachings brought the myriad things into being, made the Dao of Heaven manifest, and laid the foundation for governing the world. The Scripture of the Hidden Tally records the Yellow Emperor saying, “Observe the Dao of Heaven and act in accordance with it.” Laozi’s teachings, as described in the Erya and the “Treatise on Arts and Letters” in the Book of Han, take quietude, self-restraint, humility, and gentleness as their essentials, and offer a way for rulers to govern all under Heaven. They accord with the humble virtue of Yao and Shun and with the humility taught in the Book of Changes. Humility brings benefits in many ways. Laozi uses the body as a metaphor for the state and teaches that governing a country is like cultivating oneself: only by cherishing one’s own person can one be entrusted with governing all under Heaven. The author holds that these are principles for cultivating oneself, ordering one’s family, governing the state, and bringing peace to all under Heaven. They appear in the Dao De Jing and are also the principles of China’s sages.

The author calls these principles the “orthodox Dao.” He explains that China lies at the center of Heaven and Earth and receives their upright Qi, so that people’s features and voices are proper. Daoists do not invent strange expressions; they observe the proper words handed down by the former kings. They do not wear unusual clothing, but wear the robes and caps passed down from the Yellow Emperor, which is why they are called “Yellow Caps.” Daoists do not injure their bodies, because their bodies, hair, and skin come from their parents; cherishing the body is the beginning of filial piety. If they succeed in cultivating the Dao and ascend to Heaven in broad daylight, thereby bringing honor to their parents, that is filial piety brought to completion. Daoists do not change their surnames, so as not to forget their family and ancestors. Their morning practice follows set rites, the proper observances by which subjects serve the Lord on High. In the author’s view, reading the books of the sages, following their Way, and observing ritual and propriety are principles shared by Confucians and Daoists.

The author holds that the source of the Dao existed long before Heaven and Earth were separated, and that Daoist teachings were established in the age of the Three Sovereigns; they were not teachings that appeared only in later times, as Confucius is said to have claimed. He also ranks religious schools and peoples according to distinctions of earlier and later, inner and outer, and higher and lower, using these distinctions to argue that China stands above foreign peoples.

The author says that Jurchen cultivators of the Dao do not leave their inner quarters, gather in groups at temples, or mix men and women together. Men and women dress differently, and their teachings are not perverse. They do not mislead the people with claims about cause and effect, fortune and misfortune, or retribution, nor do they pressure people to hand over money by urging them to sacrifice themselves or make donations. They do not violate their own origins or forget the place where they were born. Those born in China follow the Dao of China and do not forget their roots. To violate these principles is to depart from the orthodox Dao.

The author further asserts that Daoist teachings can be spread throughout the world and across the four seas. Wherever Heaven covers, Earth bears, the sun and moon shine, and frost and dew reach, all living people’s use of the word “Dao,” their writing, clothing, houses, and utensils come from the creations of China’s sages, the Yellow Emperor and Laozi, and therefore all originate in Daoism.

The Book of Zhou says that there are four “great” things in the world: the Dao is great, Heaven is great, Earth is great, and the king too is great. The author holds that nothing in the Three Realms is greater than these. Confucius said that those who know by nature are best; those who come to know through learning are next; and those who learn only when faced with hardship come after them. The author argues that any method involving deliberate contrivance or calculated action is not valued by the sages and therefore cannot be called “great.” The Dao, by contrast, came into being with Heaven and Earth and exists alongside them. Thus Daoism reveres Heaven, calls itself the “Way of Heaven,” and is truly flourishing.

The author says that he once saw writings that slandered Confucianism and Daoism. One writer claimed that destroying Daoism would make the Jade Emperor of Great Luo tremble in fear above the nine Heavens and leave the Celestial Worthy of Primordial Beginning quaking in the Three Pure Ones’ realm. Others disparaged Confucius, claiming that his teachings were suited only to governing the human world and could not reach the principles of nature and life; that he spoke only of this present life and could therefore be called a worthy man but not a sage; and that he merely carried on the teachings of the former kings without founding teachings of his own. The author considers these statements outrageous: their authors use the writing created by the Yellow Emperor to compose their essays, then turn around and attack the Yellow Emperor, Laozi, and Confucius, slandering the Lord of Heaven while exalting themselves.

Laozi said, “The highest type of person does not contend; the lowest type likes to contend. Because the highest does not contend, no one under Heaven can contend with them.” The author holds that the sages had long understood this principle.

The author recounts that when he was eleven, he once met an old woman dressed in blue. She told him, “Never forget the wish you made long ago. You may speak only after sixty years have passed.” The author then sets out his own experience plainly: he says that in the forty-seventh year of the Shaohao era, in the year Zhaoyang Chifenruo, he received a command from the Great Clarity and was appointed lord of a certain place in Hedong. In the thirty-first year of King Wuding of Shang, after 1,029 years had passed, he ascended to the Great Clarity. Later, he was specially granted the title “True Lord of the Southern Pole, of Empty Mystery and Wondrous Dao.” He dwelt in the ninety-fourth palace of the Southern Pole and spent 2,699 years in Heaven. The Great Clarity bestowed on him the jade seal of Penglai and the golden solar talisman, and commanded him to descend to the human world, uphold the correct Dao of Heaven, revive the Mysterious Teachings, take charge of the numinous pivot, and proclaim the wondrous teachings of mystery. The author says that he thereby performed meritorious deeds in the Three Realms and had his name entered in the celestial register, so he wrote this book.

He hopes to reveal the secrets hidden deep within Heaven and Earth, using the radiance of the sun, moon, stars, and Milky Way to dispel demonic influences; to spread the Mysterious Teachings far and wide and open the way for the Great Dao; to let light return to a thousand years of darkness; and to continue in his own age the tradition of the Dao passed down for ten thousand years, thereby making clear the teachings of China’s sages. Finally, he says that he wrote this book with care, burning incense and praying to Heaven and Earth before taking up his brush.

Whoever comprehends and cultivates the Great Dao can transcend the limits of Heaven and Earth and endure independently, never perishing even through countless tribulations.

The Way of Heaven.

The Immortal Qu said: Laozi once said that before Heaven and Earth had separated, something had taken shape in undivided wholeness and existed before them. It had an image but no concrete form; it was deep and dim, still and tranquil, and made no sound. People reluctantly gave it a name and called it the Dao (the Way).

The Dao is so high and distant that it has no summit, so deep that it cannot be measured. It embraces Heaven and Earth, yet has no fixed form of its own. Its source flows on without end: it is empty but never exhausted. When it draws inward, it can expand; in darkness, it can become clear; in weakness, it can give rise to strength. It gathers Yin and releases Yang, setting the sun, moon, and stars in motion. Mountains rise through it, abysses deepen through it, beasts run through it, birds fly through it, and the cycles of the stars turn through it. It seems to perish, yet preserves the seed of life; it occupies the lowest place, yet brings about what is exalted. It yields and falls behind, yet thereby takes the lead.

Thus the Dao cannot be seen or heard and has no form, yet from it the forms of all things arise. It has no sound, yet from it all sounds are produced; no taste, yet from it all flavors arise; no color, yet from it all colors take shape. So being comes from nonbeing, and substance emerges from emptiness. Through its single, consistent principle, the Dao acts in all directions and surveys Heaven and Earth.

When whole, the Dao is simple and unadorned; when dispersed, it is murky and hard to discern. The murky can gradually clear, and the empty can slowly fill. It is calm as the sea, drifting as a cloud, seeming not to exist yet truly existing, seeming to endure yet appearing to vanish.

Wei attained the Dao and was therefore able to grasp Heaven and Earth. Fuxi attained the Dao and thereby received the source Qi from which all things transform and arise. The Northern Dipper has turned through the ages without straying from its course, and the sun and moon have continued their cycles through the ages without ceasing: both embody the Dao. Fengyi of Mount Kunlun attained the Dao and could roam the great river; Jianwu attained it and dwelt on Mount Tai; the Yellow Emperor attained it and ascended into the clouds; Zhuanxu attained it and dwelt in the Dark Palace; Yuqiang attained it and dwelt at the North Pole; and the Queen Mother of the West attained it and presided over Shaoguang. No one knows when the Dao began, or when it will end. Pengzu attained the Dao, and his life extended from the age of Emperor Shun into later times, for five hundred years. It is said that Chuan attained the Dao, assisted King Wu Ding of Shang, and ruled the realm; later, riding the Eastern Pillar and mounted on the stars Ji and Wei, he ascended to become a constellation.

Confucius asked Laozi for instruction: “Today I have some leisure, and I venture to ask what the supreme Dao is.” Laozi replied: “You should fast, quiet your mind, cleanse your spirit, and rid yourself of preconceptions and cleverness. The principles of the Dao are difficult to explain; I can only give you a general outline. What is bright arises from darkness; what is ordered arises from the formless. The spirit takes the Dao as its master. The Dao has no boundary at its source and no end at its destination. It has no gates or chambers, yet reaches in all directions and extends without limit. It can be used without effort, and it responds to the myriad things without any fixed method. Because of it, Heaven must be high, Earth must be broad, the sun and moon must move, and the myriad things must flourish. This, surely, is the Dao!

“If the Dao could be offered to others, people would naturally offer it to their families. If it could be told directly to others, people would naturally tell it to their brothers. If it could be passed on to others, people would naturally pass it on to their descendants. But it is not so. The Dao has no special secret: if the mind lacks a tranquil and ungrasping master, one cannot truly know it. Go back and seek it within yourself. The Dao is not far away.”

After Confucius returned, he did not speak for three days. Zigong found this strange and asked him: “Master, when you met Laozi, what guidance did you receive?” Confucius said: “I know that crows can fly; I know that fish can swim; I know that beasts can run. Those that fly, I can shoot with an arrow; those that swim, I can catch with a silk line; those that run, I can trap in a net. As for the dragon, when it gathers, it forms a whole body; when it disperses, it reveals cloudlike patterns. It rides the clouds and ascends into the sky. I cannot fathom it. Today I met Laozi. Surely he is like a dragon! I stood there with my mouth open, unable to speak, and my spirit was dazed. I did not know where I was. How could I have asked Laozi to give me anything?”

Yan Hui praised the Way of the sages: “Look up at it, and it seems ever higher; study it, and it seems ever deeper. You think it is before you, then suddenly it seems to be behind.” This is the same principle as Laozi’s words: “Look for it, and you cannot see it; listen for it, and you cannot hear it. Face it, and you cannot see its head; follow it, and you cannot see its tail.” Thus it is said: “August Heaven has no two Daos; the sage has no two minds.”

At this point, I should straighten my robe and compose my bearing, then clasp my hands in respect and offer a word to the wise: the fragrance beyond the cycles of calamity must be near at hand, wafting into the dwelling of the delicate immortal. If you can truly grasp it here, you need only recognize this word: Dao. Without keen insight, you will circle around inside your own nostrils and lose the way to understanding. Ah, as I opened my mouth to make you smile, white clouds had already risen over the western mountains.

Original Qi

There is something whole and undivided that existed before Heaven and Earth took shape. It operates independently without changing, and cycles endlessly without ceasing; it can serve as the source of all things in Heaven and Earth. Before Heaven and Earth had formed, Original Qi was an undifferentiated mass, like an egg. A dark breath began to emerge, and light gradually appeared within the primordial chaos. The Original Qi of the Supreme Ultimate (Taiji) contains three aspects united as one. “Ultimate” refers to the central pivot; “Origin” refers to the beginning. Clear, light Qi rose to become Heaven; turbid, heavy Qi sank to become Earth. Qi that was clear and turbid in balance formed human beings, while disordered Qi formed the myriad things.

In ancient times, before Heaven and Earth had separated, Original Qi blended into one. This was called the “Great Beginning” or “Great Unity.” The Dao De Jing says, “The Dao gives birth to one, and one gives birth to two.” The “one” here refers to the Original Qi of the Supreme Ultimate.

Supreme Ultimate

The Non-Ultimate (the undifferentiated state without form or image) gives rise to the Supreme Ultimate (the whole in which the Yin and Yang of all things have not yet separated). The Supreme Ultimate moves and produces Yang; when movement reaches its limit, it turns to stillness. Stillness produces Yin; when stillness reaches its limit, it turns back to movement. Each alternation of movement and stillness forms a cycle. This is called the “Great Beginning” or “Great Unity.” The Dao De Jing says, “The Dao gives birth to one, and one gives birth to two.” The “one” here refers to the Original Qi of the Supreme Ultimate.

Supreme Ultimate

The Non-Ultimate gives rise to the Supreme Ultimate. The Supreme Ultimate moves and produces Yang; when movement reaches its limit, it turns to stillness. Stillness produces Yin; when stillness reaches its limit, it turns back to movement. Movement and stillness are each the root of the other, and Yin and Yang thereby differentiate. The Two Forms (Yin and Yang) are thus established. The Two Forms give rise to the Four Images, and the Four Images give rise to the Eight Trigrams (Bagua); from these emerge the transformations of Heaven, Earth, and all things. This is the name for the highest principle of the natural order.

“Ultimate” means highest or final. A “pivot” is the crucial point; a “root” is the foundation. The pivot and root of Heaven are the foundation of the workings of Heaven and Earth.

After primordial Qi (vital energy)—the original energy that existed before Heaven and Earth took shape—differentiated, Yin and Yang began to separate. There was no sound or smell. The light, clear part rose to form Heaven; the heavy, turbid part sank to form Earth.

Heaven moves with unceasing vigor. The sun, moon, and stars travel along with it, while it covers all things. Heaven is vast and Earth small; water lies both on the surface and within Earth. Earth stands by means of Qi, bears the water, and floats upon it. Heaven’s movement is like a wheel turning around its axle, or like a conical hat covering the land.

Inside and outside, Heaven and Earth rest upon primordial Qi. Imagine turning a box upside down on the surface of water: the water is held down and does not flow because the space inside is full of air. The “Treatise on Heaven” says: Heaven is round, like a sloping canopy, while Earth is square, like a board for playing chess. Heaven revolves beside Earth, with half above the ground and half below it. The sun and moon originally move eastward, but Heaven turns westward, as though drawing them along in that direction. This is like ants walking on a rotating millstone: the stone turns to the left while the ants walk to the right. If the stone turns quickly and the ants move slowly, the ants seem to be carried westward.

Earth, too, is always in motion. It is like someone sitting in a boat with the windows closed, unaware that the boat is moving forward. This is because primordial Qi moves with vigor and floats on without rest.

The “Outer Chronicle of the Comprehensive Mirror” says: When Heaven and Earth were still undivided, they were like an egg, within which Pangu was born. After eighteen thousand years, Heaven and Earth opened apart: clear, Yang Qi rose to become Heaven, and Yin, turbid Qi sank to become Earth. Pangu stood between them and changed nine times each day. The Qi of divine illumination appeared in Heaven, while the Qi of sacred spirits took shape on Earth. Heaven rose one zhang each day, Earth grew one zhang thicker each day, and Pangu grew one zhang taller each day. After eighteen thousand years, Heaven had reached its utmost height, Earth its greatest depth, and Pangu had grown immensely tall. From this account, all things originated from Pangu, who was the ancestor of all things in Heaven and Earth.

After Pangu died, his head became the Five Sacred Mountains, his eyes became the sun and moon, his fat became rivers and seas, and his hair became plants and trees. Another account says that Pangu’s tears became rivers, his breath became wind, his voice became thunder, and his pupils became lightning. When he was joyful, the sky was clear; when he was angry, it grew overcast. Folk traditions from the Qin and Han periods held that Pangu’s head became Mount Tai in the east, his abdomen became Mount Song in the center, his left arm became Mount Heng in the south, his right arm became Mount Heng in the north, and his feet became Mount Hua in the west. Only later did the Three Sovereigns appear. These traditions tell of the origins of Heaven and Earth and of humanity.

Number begins with one, is established through three, reaches completion through five, flourishes through seven, and ends with nine. Hence the saying that Heaven is ninety thousand li above Earth.

Measurements of Heaven and Earth

The celestial sphere measures 357,000 li from east to west and from north to south, with each side extending 89,250 li. The distance from the ground to the sky is 80,000 li. Taking the midpoint of the sun’s illumination at Yangcheng as the center for measurement, the celestial sphere is a perfect circle. The southern pole extends through seventy-two degrees and disappears from view; this is called the “lower circuit.” The northern pole extends through seventy-two degrees and remains visible; this is called the “upper circuit.”

Each degree measures 2,930 li, seventy-one paces, two chi, seven cun, and four fen—roughly 3,000 li. By the method of measuring upward from below, the span of each degree appears as large as the midday sun. Measured upward through 365 degrees, the distance from the first layer of the subterranean springs below to the starry sky above is 97,200 li. Measured from the Ninefold Abyss to the starry sky, the total is 12,180,000 li. These are the figures obtained by the Yellow Emperor through investigation. The scripture then also records “sixty-five degrees” and gives the same distances above and below.

Distances to the Cardinal Directions

The straight-line distance from the east, where the sun rises, to the west, where it sets, is more than 200,023,500 li and seventy-two paces. The straight-line distance from south to north is more than 200,235,000 li and seventy-five paces, which is 20,004 li and four paces shorter than the east-to-west distance. These are the figures obtained when Yu ordered his minister Zhang Hai to measure the distances by pacing them out.

The Center

The center receives the pure Qi of Heaven and Earth and embodies the transformations of the Five Phases: in the heavens they are called the Five Planets, on earth the Five Phases, and in the human body the Five Constant Virtues. For this reason, people are born with upright features and a proper voice. The Yellow Emperor, Xuanyuan, corresponded to Heaven. Since yellow is the color of the center, his teaching took Heaven as its guiding principle and was called the “Way of Heaven.”

All emperors who ruled the world honored Heaven and received its mandate. They revered the Way of Heaven in governing the realm, and therefore declared that they had “received Heaven’s clear mandate and possessed the Four Seas.”

This was used to align with the order of Heaven. Yellow is the color of the center, so this teaching takes Heaven as its principal reference and is called the “Way of Heaven.” Every emperor who ruled the realm honored Heaven, received its mandate, and governed with reverence for the Way of Heaven. Thus emperors were called those who had received Heaven’s bright mandate and possessed the lands within the Four Seas.

East

The East is where the sun rises, filled with the vitality of growth. It corresponds to spring and to Wood among the Five Phases. The text says that the people of the East are benevolent and calls them “Dongyi.” The author interprets the word’s form, which includes the element for “person,” as indicating that they received the pure, harmonious Qi of Heaven and Earth. The legendary realms of the immortals, such as the three mountains of Penglai and the ten isles of Fanghu, are also said to lie in the East. For this reason, people regard long life and immortality as a source of joy.

West

The West is where the sun sets, filled with a harsh, killing force. It corresponds to autumn and to Metal among the Five Phases. The text describes the people of the West as fierce and cruel, calling them “Qianghu” or “Quanrong.” It explains their origins through written forms associated with “sheep” and “dog,” and claims they received the turbid, heavy Qi of Heaven and Earth. The text also says that the “Guirong,” classified as belonging to Yin, dwell there; therefore, they regard death as a source of joy.

South

The South is a bright, hot region, filled with the heat of summer. It corresponds to summer and to Fire among the Five Phases. The text describes the people of the South as crafty and changeable, calling them “Tianman.” It uses the “insect” element in the written form to explain their classification, and also names groups such as the Miao, Liao, and Hu. It claims they received the mixed Qi of Heaven and Earth. The text further says that the South has places where people cut their hair and go barefoot, and therefore regards killing as a source of joy.

North

In the North, Yin Qi gathers and the weather is bitterly cold. It corresponds to winter and to Water among the Five Phases. The text describes the people of the North as brave and fierce, calling them “Beidi,” as well as “Xianyun” and “Tujue.” The author uses the “dog” element in the written forms to explain their classification, and claims they received the dark and murky Qi of Heaven and Earth. The text also mentions the Khitan and the Xiongnu, saying that they considered death from illness inauspicious and death in battle auspicious.

Sun and Moon

The Record of the Five Cycles through the Ages of Emperors states that the category of Water corresponds to the people of the North. They are described as brave and fierce, called Beidi, Xianyun, and Tujue. The author explains their classification through the “dog” element in the written forms and claims they received the dark, murky Qi of Heaven and Earth. The Khitan and Xiongnu are also included in this group. The text says that they considered death from illness inauspicious and death in battle auspicious.

The Chronicle of the Five Cycles of the Emperors records that after Pangu died, his left eye became the sun and his right eye became the moon. The Classic of Mountains and Seas records that beyond Mei in the southeast, between the Gan River and the sea, there was a land called Xihe. A woman there was named Xihe. She was the wife of the Celestial Emperor and gave birth to ten suns. Guo Pu’s commentary says that Xihe was probably the deity who created the sun and moon at the beginning of Heaven and Earth.

The Classic of Mountains and Seas records that in the Wilderness of Dogs, above the Valley of Dawn, stood a Fusang tree where the ten suns shone. Nine lived among its lower branches, while one lived among the upper branches. Each sun contained a crow. The Huainanzi says that the sun is full and radiant, and contains a three-legged crow.

The Classic of Mountains and Seas also records that the god of Mount Zhong was named Zhuyin, also known as the Candle Dragon. When he opened his eyes, it was day; when he closed them, it was night. His breath brought winter, and his exhalation brought summer. He was a thousand li long, with a human face and a serpent’s body, and was red all over. The text also says that the northwest of Heaven was incomplete. There, Yin and Yang did not wax and wane, so a dragon held a fiery essence in its mouth to light the Gate of Heaven.

The Huainanzi says that the moon is Heaven’s messenger. When cold Yin energy gathers for a long time, it turns into water; the essence of water vapor is the moon. The moon governs Yin energy, so when it wanes, the brains of fish diminish as well. The Lüshi Chunqiu says that the moon is the source of all Yin energies. When it is full, clams and mussels grow plump, and Yin energy is abundant. At the end of the month, when the moon disappears, the shells grow hollow, and all Yin energies contract.

The character “xing” means essence. The essence of all things rises into the heavens and becomes the array of stars. Some say that stars are the essence of water, or that they form when the vital energy of mountains and rivers rises into the sky. Another account holds that the sun is the essence of Yang energy and that the sun divides into celestial bodies; on this view, the character “xing” is made up of “sun” and “birth.”

“Chen” refers to the Northern Pole, or North Pole; the Northern Pole star governs all the stars. The Tongli records that the legendary ancient ruler Di Huang established the names and system of the stars. A commentary on the “Treatise on Astronomy” in the Book of the Later Han says that the Yellow Emperor divided the heavens into regions: there were 124 stars that shone steadily, 320 stars with names from ancient times, and 11,520 faint stars, all classified by the Yellow Emperor. The Book of Rites gives the same account. It also says, however, that the legendary ancient ruler Di Ku was able to arrange the stars. Perhaps Di Huang first established the system of the stars, the Yellow Emperor gave them names, and Di Ku later organized and arranged them further.

The Northern Pole

Near the North Pole are five stars. Taiyi, an important star deity in the northern polar region of the heavens, is said to dwell at the center; this is the Pole Star. Here, “chen” does not refer to a single star, but to the central region. The Northern Pole lies at the center, while the stars are arranged along their own paths. These paths have existed since the heavens and earth were created.

Star Regions

The Annals of Emperors and Kings says that after receiving the Mandate, the Yellow Emperor determined and divided the star regions, using them to establish the standards of the calendar and measures. The “Treatise on Astronomy” in the Book of Han also says that the Yellow Emperor fixed the star regions. The twelve celestial sectors and twenty-eight lunar lodges recorded in the Erya today—two systems by which the ancients divided the heavens—were distinguished and measured according to divisions and degrees established by the Yellow Emperor.

Lunar Lodge Degrees

Bao Xi (that is, Fu Xi) observed the patterns of the Five Planets’ movements and divided the celestial sphere into approximate regions and degrees. The Treatise on the Calendar in the Records of the Grand Historian says that the Yellow Emperor established the degrees of the lunar lodges. The scholar Zanzan explained that these degrees were used to observe changes in the movements of the sun, moon, and stars, and on that basis to determine auspicious and inauspicious outcomes. The Book of Han also says that Emperor Wu of Han summoned occult practitioners and ordered Tang Du to divide the celestial regions. The Explanations of Terms in the Book of Han explains that Tang Du divided the twenty-eight lunar lodges into regions, using them to measure the degrees of celestial movement. The Treatise on Astronomy in the Book of Jin likewise says that Lord Bao Xi established the calendar and degrees for the heavens’ cyclical movement.

Clouds

The Piya says that the breath of Heaven and Earth exhales to form clouds, while breath spreading outward forms wind. “Cloud” carries the sense of movement: when currents of Qi meet rocks and mountains and rise, they are called clouds.

Fog

When water vapor rises and spreads across the ground, it forms fog. Another account holds that fog forms when the Qi of Yin and Yang mingle; it also forms when the Qi of the Earth rises and the Qi of Heaven descends to meet it.

Rain

When the Qi of Yin and Yang harmonizes, rain forms; when water falls from clouds, it is rain. The word “rain” also conveys the sense of assistance: rain follows the seasons and nourishes all things.

The Eight Winds

The Baihu Tong explains the meaning of the character “wind” by saying that it carries the sense of sprouting and growth. Wind nurtures all things and enables them to grow, so its changes can be explained through the Eight Trigrams (Bagua).

Yang Qi begins to flourish at “five” and reaches its peak at “nine-five.” After another forty-five days, the climate changes and a new wind arises. Yin Qi and Yang Qi mingle, and wind is born from their union. Forty-five days after the winter solstice, the Tiao wind arrives. “Tiao” means growth and flourishing, symbolizing the beginning of Yang Qi’s expansion.

After another forty-five days, the Ming Shu wind arrives. “Ming Shu” means welcoming all things. Forty-five days later comes the Qingming wind, signaling that the branches and leaves of all things are becoming clear and lush. After another forty-five days, the Jing wind arrives. “Jing” means great, indicating that Yang Qi is growing and nourishing all things.

Next comes the Liang wind. “Liang” means cold, marking the beginning of Yin Qi’s movement. After another forty-five days, the Changhe wind arrives, reminding people to gather in and store away. Then comes the Buzhou wind. “Buzhou” means not joined, signifying that Yin and Yang have not yet united to bring forth life. Finally, the Guangmo wind arrives. “Guangmo” means vast, indicating that Yang Qi is beginning to converge once more.

When these winds arrive, all things between Heaven and Earth change with them. When the Tiao wind blows, the ground grows warm; when the Ming Shu wind blows, all things grow; when the Qingming wind blows, the branches and leaves of plants spread out; when the Jing wind blows, plants such as sour jujube bear fruit; when the Liang wind blows, crops such as millet and panicled millet ripen and dry; when the Changhe wind blows, shepherd’s purse and wheat grow; when the Buzhou wind blows, insects hide away; when the Guangmo wind blows, all things enter hibernation.

Therefore, a ruler should govern in accord with the seasons. When the Tiao wind arrives, lighten punishments and release those held in custody whose cases remain unresolved. When the Ming Shu wind arrives, repair borders and fields. When the Qingming wind arrives, bestow gifts and send envoys to visit the feudal lords. When the Jing wind arrives, reward those of virtue and grant honors to those who have rendered meritorious service. When the Liang wind arrives, repay the kindness of the land and bring instruction to the four quarters. When the Changhe wind arrives, clarify the laws of punishment and prepare the granaries. When the Buzhou wind arrives, build palaces, walls, and outer ramparts. When the Guangmo wind arrives, decide serious criminal cases and carry out punishments.

The Milky Way begins between the constellations Ji and Wei in the east. It is also called the Ford of the Han. It divides into northern and southern paths. The southern path passes the stars Yuxing, Tianyao, Tianbian, and He gu. The northern path passes Guixing and the star region below Ji, then continues past the Northern Dipper and the Left Flag, reaching the star Tianjin. The northern path descends to join the southern one, then extends southwest.

The Milky Way then divides into two branches, enclosing the star Pugua. It passes the stars Luoren, Chu, Zaofu, Tengshe, Wangliang, Fulu, and Gedao, as well as Duanmen, Tailing, Tianchuan, and Juanshe. It then extends south, passing south of the stars Wuche and Beihe, and enters the region of the stars Jing and Shuǐwei. Continuing southeast, it passes Nanhe, Guanqiu, Tiangou, Tianji, and Tianji, lying south of the Seven Stars before finally fading from sight.

Zhang Heng said: “The Milky Way is also called the Ford of the Han. It is formed from Metal Qi. Its substance is called the Water Han. When many stars are visible in it, this foretells abundant water; when few are visible, it foretells drought.”

Thunder and Lightning

The Huainanzi says: “When Yin Qi and Yang Qi draw near and interact, thunder is produced; when they surge against each other, lightning is produced.”

The Shuyi says: “When the Lord of Heaven and the Jade Maiden play the pitch-pot game, their arrows sometimes fail to meet. Heaven then laughs, and this is lightning.” This myth explains the phenomenon of thunder and lightning.

Frost and Snow

When the Qi of Heaven and Earth condenses and descends in a forceful manner, it forms dew; when the condensed Qi transforms, it becomes frost. Rainwater, responding to this interaction, produces thunder; when it surges, it produces lightning.

The Shuyi also says: “When the Lord of Heaven and the Jade Maiden play the pitch-pot game, their arrows fail to meet. Heaven then laughs, and this is lightning.”

When the Qi of Heaven and Earth condenses and descends in a forceful manner, it forms frost; rainwater, meanwhile, transforms into snow.

Sleet and Hail

Sleet (small ice pellets) and hail (larger lumps of ice) form when Yin and Yang Qi constrain one another, with Yin Qi on the outside and Yang Qi within.

Rainbows

The rainbow and the secondary rainbow are phenomena formed when Yin and Yang Qi are out of balance. When pure Yang Qi presses upon Yin Qi, it is called a rainbow; the female side of the pair is called a secondary rainbow.

Yin and Yang

The Inner Affairs of the Spring and Autumn Annals records that Fuxi arranged the order of Heaven and Earth and distinguished Yin-Yang and the Five Phases. The Book of Han: Treatise on the Calendar records that the Yellow Emperor established the Five Phases and set up five divisions. Ying Shao explains that the Five Phases are Metal, Wood, Water, Fire, and Earth. Meng Kang holds that Heaven has four seasons, whose cycles are further divided according to the Five Phases.

The use of fire began with Suiren. In ancient times, people ate fruits, melons, and shellfish raw, which harmed the stomach and intestines and often made them ill. A sage therefore drilled wood to make fire and taught people to cook raw food before eating it. For this reason, he was called Suiren, “the Fire-Maker.” Suiren also established a platform for teaching and instruction and opened a market at noon, encouraging the exchange of goods and gradually making social interactions more open. Different transmitted books give different accounts of these matters. Sima Guang, Liu Shu, and others also offer differing accounts of the clans and dates of early times: some say there were more than a hundred clans over eighty thousand years; others give a span of twelve thousand and twenty years; still others say the succession lasted four generations. It is impossible to determine which account is correct.

The Twelve Earthly Branches

The Yellow Emperor established the twelve Earthly Branches, beginning with Zi and Chou, to mark the months, assigning an animal to each branch. This is the origin of the twelve-animal zodiac.

The Origins of Humankind

The Fengsu Tong records a legend that, when Heaven and Earth first opened, there were no people. Nüwa fashioned humans from yellow earth. Because there was too much to do and she could not shape them one by one, she dipped a rope into mud and lifted it out; the drops of mud became people as well. Thus, according to the legend, the rich and noble were shaped from yellow earth, while the poor, lowly, and ordinary came from the drops of mud flung from the rope.

The Huainanzi says that Xiangdi created Yin and Yang, Tupian created the ears and eyes, and Sanglin created the arms; Nüwa was thus able to undergo many transformations. Xu Shen’s commentary explains that Xiangdi was an ancient celestial deity who brought forth Yin and Yang when creating humankind; Tupian and Sanglin were also names of deities. Another account holds that Tu gave birth to the Sea People, the Sea People gave birth to Ruojun, Ruojun gave birth to the sages, and the sages gave birth to ordinary people. The Tu people came into being before all the others. These accounts all seek to explain the origins of humankind.

The Year Star

Jupiter is the Year Star. When it descends among humankind, it takes the form of a noble person. Dongfang Shuo was the spirit essence of Jupiter. At his birth, Jupiter was hidden from view; later, he untied his headscarf, rose into the sky, and departed. The next day, the Grand Astrologer reported that the Year Star had appeared. This was precisely the corresponding event.

Yinghuo is Mars. When it descends among humankind, it takes the form of a child, singing and playing. Tianxing is Saturn; when it descends, it takes the form of a woman. Taibai is Venus; when it descends, it takes the form of a strong man, appearing where children gather to sing and play, or among the mountains and forests. Chenxing is Mercury; when it descends, it takes the form of a woman.

The appearance of these stars is always an omen of good or ill fortune, obscurity, hardship, or auspiciousness. Heaven reveals such signs through celestial phenomena. Whenever a star descends, it must have something under its charge.

The Spirit Star

After the Han dynasty established its rule over the realm, Emperor Gaozu issued an edict instructing the Censors to establish Spirit Star shrines throughout the regions, in order to pray for abundant grain harvests.

The origins of Daoism can be traced back to before the Great Beginning and the Great Simplicity, when Heaven and Earth had shown no signs of appearing and all things remained in primordial chaos. At that time, Heaven and Earth were dark and undifferentiated. Although nothing had yet taken shape, there must already have been a presence governing creation, able to open up Heaven and Earth and establish the three powers: Heaven, Earth, and humanity. The sun and moon had not yet appeared, mountains and rivers had not yet formed, and neither things nor principles had come into view. Everything was in a state of undivided wholeness. The Great Book of Changes says that before Heaven and Earth took form, a governing presence already existed. This presence had no shape or name; it was remote and mysterious, and its true name could never be known.

What, then, gave rise to Heaven and Earth, human life, and all things? Laozi was the first to explain this mystery. He held that it encompassed the two powers of Heaven and Earth and, having no better name for it, called it the Dao (the Way). The force that opened Heaven and Earth and brought forth all things must have a sacred source. Since people could not know its true name, they called it the Primordial Beginning. Hence the name “Celestial Worthy of the Primordial Beginning,” honored as the ancestral deity who opened Heaven and Earth.

According to the general meaning of the Daoist scripture Perfected Talisman of the Primordial Talisman of the Cavern Origin (Dongyuan Lingbao Zhen’gao Yuanfu Jing), long ago Heaven and Earth had not yet separated, Yin and Yang had not yet been distinguished, and the universe was dark, empty, and without light. The Highest One, a Daoist title for the supreme deity, transformed the Three Qi (vital energies) into the Three Realms, the three tiers of heaven in Daoist teaching. It was only in the time of Lord Lao that scriptures were handed down and religious teachings established, allowing the patterns of all things to unfold. The Celestial Perfected Sovereign saw scriptures, radiant with beams streaming from their eight corners, shining above the Ninth Heaven, and modeled his written record on them. From then on, scriptures and the rules for transmitting them began to circulate through the ages, enabling Daoism to be handed down and endure.

When emperors received the Mandate of Heaven, they were called “Sons of Heaven,” meaning that they regarded Heaven as their father and honored it as a son serves his father. Thus Zhong Hui’s proclamation says, “Revere the Way of Heaven, and you will retain the Mandate for a long time.” The Taijia also says that the former kings reverently followed Heaven’s clear command and thereby carried on the will of the spirits of Heaven and Earth. Emperors received the Mandate of Heaven and ruled the four seas: above, they followed the Way of Heaven; below, they governed human affairs. The ancients also spoke of “Heaven’s gracious Mandate” and “receiving Heaven’s mandate and carrying out its course”; both expressions refer to acting in accordance with Heaven’s will. This is why palaces and city gates were given names such as “Receiving Heaven.” Daoism recognizes Heaven as the sovereign power, and the teachings it follows are therefore called “Daoism”—the teaching that follows the Way of Heaven.

The Upper Three Sovereigns

The Heavenly Sovereign is the Celestial Worthy of Primordial Beginning in the Jade Clarity Sacred Realm, also known as Pangu. Daoism honors the Dao of Heaven and takes Heaven as its foundation. For this reason, teachings that follow the Dao of Heaven are called “Daoism.”

According to one account, before the Xiangdi—understood as the earliest manifestation of a Celestial Emperor—in the realm of empty, natural stillness, countless layers of pure, upright Qi gathered and gave rise to the Sagely Lord of Wondrous Nonbeing. He bore many honorific titles over time, including “Venerable Primordial Beginning of the Great Luo” and “Supreme Emperor of Wondrous Nonbeing and Natural Spontaneity.” Later generations called him the “Supreme Treasure of the Dao,” regarding him as the source of the myriad forms of primordial Qi. Before any forms had appeared, he was the “One” in the saying, “The Dao gives birth to One.”

Another account holds that before Pangu appeared, and before the Great Beginning, Great Origin, and Great Simplicity, there was a sovereign creator who brought forth the three powers of Heaven, Earth, and humanity. Because he could not be given a precise name, he too was called “Primordial Beginning.” This Primordial Beginning was not Pangu.

The Earthly Sovereign is the Celestial Worthy of Numinous Treasure in the Supreme Clarity True Realm. It is said that, before the distant kalpa of Yan Kang, at the beginning of the vast, dark expanse, countless layers of true Qi gathered and gave rise to the Sagely Lord of Wondrous Emptiness. Over time, he was honored as the “Great Lord of the Jade Hall” and the “Emperor of Wondrous Emptiness.” Later generations called him the “Scriptural Treasure of the Most High,” regarding him as the one who transmitted scriptures and teachings and established the institutions of Daoism. This corresponds to “One gives birth to Two.”

The Human Sovereign is the Celestial Worthy of the Dao and its Virtue in the Grand Clarity Immortal Realm. It is said that, within the Red Illumination chaos, countless layers of Dao Qi gathered and gave rise to the Sagely Lord of Wondrous Being. Over time, he was honored as the “Elder Lord of the Five Numina,” the “Most High Lord of the Dao of Primordial Unity,” and the “Emperor of Wondrous Being.” He is revered as the ancestor of the myriad teachings. Later generations called him the “Mystic Master’s Treasure,” regarding him as the one who passed down the laws and expounded the teachings, thereby bringing all things to completion. This corresponds to “Two gives birth to Three; Three gives birth to the myriad things.”

The Middle Three Sovereigns

The Heavenly Sovereign is the Lord of the Heavenly Treasure. Through the wondrous, profound Qi of Primordial Beginning, he transformed into the Heavenly Sovereign of the Middle Three Sovereigns.

The Earthly Sovereign (the Earthly Sovereign clan) is Lord Lingbao. He obtained the primordial Qi, and from this the myriad forms came into being. This is precisely the principle expressed in “Two gives rise to Three, and Three gives rise to the myriad things.”

The Middle Three Sovereigns

The Heavenly Sovereign is also Lord Tianbao. Through the transformation of the primordial mysterious Qi, he came into being as the Heavenly Sovereign clan among the Middle Three Sovereigns.

The Earthly Sovereign is also Lord Lingbao. Through the transformation of the primordial original Qi, he came into being as the Earthly Sovereign clan among the Middle Three Sovereigns.

The Human Sovereign is also Lord Shenbao. Receiving the primordial beginning Qi, he came into being as the Human Sovereign clan among the Middle Three Sovereigns.

The Lower Three Sovereigns

The Heavenly Sovereign is also the Great Hao Fuxi. He governed the world through the Virtue of Wood and came into being through the transformation of the primordial mysterious Qi. His honorific title is “Supreme Emperor of the Azure Heaven of Utmost Truth in the Eastern Florescence.” Fuxi looked up to observe the celestial patterns and down to examine the earth. He discovered the markings on the back of a dragon-horse, and from these drew the trigrams and determined the forms of the myriad things. He also created writing and tally contracts, allowing things to be recorded and identified.

The Earthly Sovereign is also the Divine Farmer, the Yan Emperor Shennong. He governed the world through the Virtue of Fire and came into being through the transformation of the primordial original Qi. Shennong began testing various herbs, taught people about medicine, and taught them to sow the Five Grains. From then on, people had food to eat.

The Human Sovereign is also the Yellow Emperor, Xuanyuan. He governed the world through the Virtue of Earth, receiving the primordial beginning Qi and thereby coming into being. His honorific title is “Supreme Emperor of the Yellow Heaven, the Great Unity.” The Yellow Emperor began making clothes and building dwellings, established rites and music, created writing, and made boats, carts, and various tools, gradually providing the people with a complete way of life.

The Yellow Emperor also cast the Nine Tripods at Mount Jingshan. When the elixir was complete, a yellow dragon lowered its long whiskers to welcome him. The Yellow Emperor, together with eighty-one serving women and seventy-two attendant officials, rode the cloud-dragon up to heaven. According to the celestial records in the Jade Calendar of the Grand Historian, beneath the Willow Lodge, at the position of the constellation Xing, are seventeen stars called the “Xuanyuan Stars.” They were regarded as confirmation that the Yellow Emperor had ascended to heaven. In later generations, the arts of alchemy and flight to immortality began to circulate.

The Most High Lord Lao.

According to the Shengji, the Most High Lord Lao dwells above the immortal realm of Great Clarity. He is the source of primordial Qi—the fundamental breath from which all things in Heaven and Earth are formed—and the foundation of Heaven and Earth themselves. In a realm of utter stillness and emptiness, before the Great Beginning and the Great Origin, he opened Heaven and Earth, brought forth the myriad things, and ruled over them.

The Most High Lord Lao deduces the patterns of Qi and its cycles, oversees transformation, disperses primordial Qi, and brings the essences together to open and transform Heaven and Earth. The number of times Heaven and Earth have come into being and been destroyed is beyond measure; likewise, the worlds throughout which his incarnations appear cannot be counted. After Heaven and Earth were opened, he observed how human society changed from simplicity to decline. Adapting to the age, he established teachings, served generation after generation as an imperial tutor, and laid down laws and institutions. At times his teachings spread through the Nine Heavens; at others, they reached the Four Seas. Since the Three Sovereigns, emperors of every age have honored him.

From this we can understand that everywhere above and below Heaven, wherever the Dao and Qi reach, lies within the sphere of the Most High Lord Lao’s nurturing and transformation. He transmitted countless teachings, every one intended to aid the world and save its people. Though these teachings became woven into ordinary life, people often failed to notice them. The origin of the title “Laozi” can also be understood in this light.

Laozi was named Er and was also called Dan; his courtesy name was Boyangfu. He was the son of the perfected being Li Lingfei. In the Zhou dynasty, people of great virtue were often honored with the title “Father”; Confucius, for example, was called “Father Ni.” Laozi was not the same person as the Most High Lord Lao. According to the History of Shang, Laozi was from Chu. In the seventeenth year of Shang Yangjia, a Gengshen year, signs of his miraculous arrival appeared: he came from the Dao’s realm of Great Clarity, a pure and tranquil immortal land in Daoist belief, riding on the vital energy of the sun. He took the form of a mysterious yellow pearl in five colors, about the size of a pellet. When a Jade Maiden fell asleep during the day, the pearl flowed into her mouth and she swallowed it; she then remained pregnant for eighty-one years. In the ninth year of Wuding, a Gengchen year, Laozi was born from the Jade Maiden’s left armpit. His hair was already white at birth, so he was given the title “Laozi,” meaning “Old Master.” He was born beneath a plum tree, then immediately took several steps. Pointing one hand toward the sky and the other toward the earth, he said, “Above the sky, below the earth, and within the Three Realms, the arising and transformation of Heaven, Earth, humanity, and all things are brought forth by the Dao. Therefore, the Dao alone is most revered.” Pointing to the plum tree, he said, “This is my surname.” He was thus named Er, with the courtesy name Boyang.

From his miraculous birth in the ninth year of Wuding, a Gengchen year, Laozi went on to expound the Great Dao far and wide. Later generations saw how vast and profound the Dao he taught was, and so honored him as the Most High Lord Lao. “Lord” is a title for emperors and sages, while “Master” is a general form of address for a man. The Dao that Laozi expounded is the Dao of Lord Lao. Traditions also tell of his many incarnations and descents into the world, before and after this life. In this way, he could offer models to follow and establish teachings, bringing the mysterious way into prominence. Later generations therefore revered Laozi as the founder of the religion. Those who followed this teaching honored him as Lord Lao; those unfamiliar with these accounts mistakenly believed he was the Lord Lao among the Three Pure Ones (Sanqing).

It is said that Laozi served in the Shang dynasty as the Archivist Beneath the Pillar for the Western Earl, a historian responsible for records. In the reign of King Wu of Zhou, he served as Keeper of the Archives, overseeing the book collection. He lived from the Shang through the Zhou, a span of nine hundred years, and later traveled west to ascend Mount Kunlun. The Records of the Grand Historian says that nothing is known of his whereabouts after this. Confucius called Lao Peng a worthy minister of the Shang, and Liu Dian’s account also says Laozi was a man of Shang. These accounts in Confucian texts are quite clear.

Some historical books hostile to Daoism reject the claim that Laozi passed through the western frontier in the twenty-third year of King Zhao of Zhou to teach beyond the pass, and instead move his birth to the reign of King Ding of Zhou. Yet the Comprehensive Mirror records a story of Laozi lamenting that the Yellow River had dried up during the reign of King You of Zhou. King You was King Ding’s tenth-generation ancestor; ten generations separated them, and the name “Laozi” was already known at that time. The error in these accounts cannot be concealed. The Wenxuan, compiled by Emperor Wu of Liang and Crown Prince Zhaoming, quotes an inscription by Jian Xi of Qi to show that this claim is mistaken. The inscription reads, “The two Zhuang rulers of Zhou and Lu personally witnessed the night’s bright reflection; the two illustrious rulers of Han and Jin both had their deeds engraved in vermilion and painted.” The commentary by the Five Ministers explains, “The two Zhuang rulers were born, and the two illustrious rulers rose to prominence.” The author argues that these are all accounts from Confucian texts, not Daoist writings. Emperor Ming of Wei wrote a preface, and emperors of successive dynasties composed eulogies; the account of Laozi’s birth was entered into the historical records, which is sufficient proof. The discussions by eight scholars of the Tang dynasty also examined the matter clearly. If one wishes to deceive people, how could one deceive the Confucian texts? Alas, this is truly lamentable!

According to the biographies, Laozi lived until the ninth year of King Zhao of Qin, during the reign of King Nan of Zhou. The Zhou dynasty had declined, and King Nan went to Qin and ceded territory, bringing about a change of power. Laozi knew that Qin was tyrannical and that the Dao could not be put into practice there, so he traveled west to ascend Mount Kunlun and was never heard from again. This is what actually happened.

Zhuangzi received the Dao of Laozi, understood the virtue of the spirits, grasped the mysteries of Heaven and Earth, knew the patterns by which the ages unfold, understood the principles behind the rising and descending of Heaven and Earth, and could discern changes in the order and disorder of the world. He said to Yu Zhen of Qi, “In another 157 years, the mandate of the Zhou dynasty will come to an end; 107 years from now will fall in the year Jia-yin.” Laozi knew that Zhou would fall to Qin and that Qin’s own fortune in the Dao would also become blocked, so he was bound to withdraw from the world. Zhuangzi records that after Laozi died, Qin Yi went to mourn him, cried out three times, and then left. This symbolizes that Laozi’s Dao had been lost. Here, “Qin Yi” is not a person’s name: the character “Yi” combines the person radical with “loss,” suggesting “Qin lost its people”—that is, Qin had lost a worthy talent. This is why it says that Qin Yi went to mourn and left after crying out three times. The first cry meant, “My Dao is lost”; the second, “What am I to do now?”; and the third, “Qin has lost a worthy talent.” Zhuangzi’s understanding of the Dao of the spirits can be seen in this passage.

During the reign of Qin Shi Huang, Laozi came to the Yi Bridge at Xiapi, gave Zhang Liang the Book of Plain Writing (Sushu), and took the name “Yellow Stone Elder” (Huang Shigong).

During the reign of Emperor Wen of Han, Laozi came to the banks of the Shan River, called himself “Lord of the Riverbank” (Heshang Gong), and was also known as the “Riverbank Literatus.” The emperor went in person to visit him, and the Supreme One—a title in Daoism for the highest deity—gave him the Dao De Jing.

During the reign of Emperor Cheng of Han, Laozi’s son came to the banks of the Shan River and took the name “Lord of the Riverbank,” also known as the “Riverbank Literatus.” The emperor visited him in person, and the Supreme One gave him the Dao De Jing.

During Emperor Cheng’s reign, Laozi settled the meaning of the scriptures and brought it to light.

During the reign of Emperor An of Han, Laozi descended on Mount Tai. He was named Jiangxia and brought peace to the realm.

During the reign of Emperor Shun of Han, Laozi descended and transmitted the Secret Registers of the Covenant and Awe (Mengwei Milu), a Daoist scripture of talismans and registers.

During the reign of Emperor Huan of Han, Laozi descended and transmitted the “method for bestowing life,” as well as the “method for warding off evil.”

During the reign of Emperor Ling of Han, Laozi descended on Mount Tiantai and gave Ge Xuan the Shangqing school scriptures, including the Lingbao and the Great Cavern (Dadong).

During the reign of the King of Chenliu of Wei, Laozi descended in Lintao Commandery, Longyou, and told Wang Shi, “The realm will soon be at peace.”

During the reign of Emperor Ming of Northern Wei, Laozi descended on Mount Song and gave the Daoist Kou Qianzhi the New Precepts of the Cloudborne Chant (Yunzhong Yinsong Xinke zhi Jie), a Daoist text of precepts.

During the reign of Emperor Taiwu of Northern Wei, Laozi descended on Mount Song and ordered Kou Qianzhi to confer on the emperor the honorific title “True Lord of Great Peace.” The court later changed the era name to “True Lord of Great Peace.”

During the reign of Emperor Yang of Sui, Laozi descended on Mount Zhongnan and told the mountain recluse Li Chunfeng of the signs that Li Yuan, Duke of Tang, would receive the Mandate of Heaven.

During the reign of Gaozu of Tang, Laozi descended on Mount Yangjiao and told Ji Shanxing about the fortunes of the Tang dynasty. In the fifth month, he again told him that the Tang dynasty would establish imperial rule.

During the reign of Gaozong of Tang, Laozi descended in the Hall of Supreme Polarity. The princes, ministers, and palace consorts all bowed to him. He also descended at the Yangqing Temple.

During the reign of Wu Zetian, Laozi descended at Haozhou and spoke of how Wu Zetian should not change dynasties. He also descended at Chunming Gate.

During the reign of Emperor Xuanzong of Tang, Laozi appeared in Shu and then came to the great thoroughfare by the Five Phoenix Tower. He told people that a sacred talisman had been bestowed at Yin Xi’s former residence. Later, Laozi appeared at Qianyuan Pavilion, and the court renamed it the Pavilion of the Holy Descent. He also appeared at Mount Taibai and in Hezhou, foretelling that An Lushan would be defeated.

During the reign of Emperor Suzong of Tang, Laozi appeared at Cloud Dragon Crag in Tonghua Commandery; during the reign of Emperor Jingzong, he appeared at the Taiqing Palace.

During the reign of Emperor Huizong of Song, Laozi appeared at Maoshan. During the reign of Emperor Qinzong, he appeared in Luoyang and told the mother of Li Ruoshui that her son’s loyalty and righteousness had moved Heaven and Earth, and that the Supreme God had promoted him to the rank of Heavenly Official.

Since the Jurchen armies invaded and disrupted the Central Plain, changing the customs of the Chinese realm, Laozi has no longer manifested in the world. From this we can see that the incarnations and manifestations of Lord Lao have appeared in countless places and across vast spans of time. His comings and goings, ascents and descents, leave traces so remote that they are difficult to fathom. Emperors of successive dynasties revered Lord Lao and bestowed titles upon him, thereby ensuring that his teachings would continue to spread without interruption. These are the accounts of Laozi’s deeds. His teachings were transmitted to Zhang Daoling in the Han dynasty. Zhang Daoling was honored as the Celestial Master and proclaimed the teachings on Heaven’s behalf.

The Celestial Master, the Great Emperor of Boundless Height and Sublimity throughout the Six Directions.

The Celestial Master (Tianshi), an honorific title in Daoism for Zhang Daoling, had the surname Zhang, the personal name Daoling, and the courtesy name Fuhan. He was from Fengyi in Pei Commandery. His ancestors belonged to the Ji clan. The Yellow Emperor Xuanyuan’s son, Qingyang, had a fifth son named Hui, who served as chief of the bow-makers. Hui began making bows and arrows and oversaw matters associated with the star Qihu. His descendants inherited this office for generations and were therefore granted the surname Zhang.

During the reign of King Xuan of Zhou, there was a man named Zhang Zhong. Eight generations of his descendants followed him, and one of them served as an aide to Marquis Zhao of Han. The lineage continued through the generations until Zhang Liang, courtesy name Zifang, who assisted the Han dynasty and was enfeoffed as the Marquis of Liu. Zhang Liang’s son was Zhang Buyi; Buyi’s second son was Zhang Gao, whose son was Zhang Tong. Zhang Tong’s descendants, in order, were Zhang Wuwang, Zhang Liren, Zhang Jue, Zhang Qi, and Zhang Dashun. The Celestial Master was Zhang Dashun’s eldest son.

On the fifteenth day of the first month of the jiawu year, the tenth year of Jianwu in the Han dynasty, the Celestial Master was born in the land of Wu, on Mount Tianmu. As an adult, he went to Mount Longhu and refined the Nine-Heavens Divine Elixir. The Highest One (a Daoist honorific for the supreme deity) bestowed on him secret texts of scriptures and registers. “Scriptures and registers” refers to transmission documents such as Daoist scriptures and talismans. In this way, the Celestial Master became the founding patriarch of the Mysterious Teaching (Daoism).

The Dark Emperor

The “Daoxi □ Zhengao □ Jishen Shu” records that the Dark Emperor (a title here referring to Zhuanxu) killed Yuanzi in his early years. He later married a daughter of the Shushan clan, and they had a son, Gaoyang. Gaoyang’s honorific name was Zhuanxu. Zhuanxu’s father lived near the Ruoshui River, while Zhuanxu himself administered affairs at the crossing of the Seven Rivers; for this reason, he was called the Dark Emperor.

With the aid of many spirits, the Dark Emperor made them obey his commands. He kept watch over the gods, guided the myriad things, commanded the various vital energies, and summoned thunder and lightning. He then rode in a vehicle called “Jieyuan,” traveling north to inspect Youling, south to Jiaozhi, west across the Flowing Sands, and east as far as Panmu. Everything beneath the light of the sun and moon—living and inanimate, great and small, including all the spirits—came under his authority.

He traveled throughout the world, reaching all eight directions. At the mountains with grotto platforms and the hills with shadow palaces in each region, stones of repose were brought in to seal and fill them. Copper from Yushan was also used to cast treasure cauldrons, one offered by each region and placed atop the sacred peaks of the grotto mountains. This arrangement was not found only at Mount Gouqu. The Dark Emperor described above is the one recorded in the Zhengao.

Ancient histories also say that in remote antiquity, humans and spirits each had their own duties. After Shaohao’s decline, the Jiuli disrupted the order, and humans and spirits lived mixed together, making governance difficult. Zhuanxu therefore appointed Chong, the Southern Regulator, to oversee the affairs of Heaven and lead the spirits, and Li, the Northern Regulator, to oversee the affairs of Earth and lead the people. In this way, Heaven, Earth, humans, and spirits returned to their former order and ceased to intrude upon one another. Zhuanxu also began to establish the calendar, setting the first month of spring as the start of the year. For this, he was revered as the founder of calendrical reckoning.

Many ages have passed, and although the Daoist Canon was destroyed by fire in the wars, the Zhengao preserves some related records. Perhaps this, too, reflects how something of the Dao of Heaven has endured. In ancient books, “Yellow Emperor” and “Dark Emperor” refer respectively to the Yellow Emperor Xuanyuan and the Dark Emperor Zhuanxu.

The Southern Pole Old Man Star

Goulong, son of Gonggong

The Southern Pole Old Man Star, also called the Star of Longevity, is the constellation that ancient people believed lay in the southern sky and symbolized long life.

After more than a thousand years of attaining the Dao, Goulong Shuang, son of Gonggong, ascended to Heaven and took up residence in the South Pole, becoming the Star of Longevity. He lies in the southern direction, 143 degrees from the celestial pole, within the third degree of the Well mansion and south of the Bow and Arrow stars. The ancients called him the “Old Man of the South Pole.”

At dawn on the autumn equinox each year, the Old Man of the South Pole appears in the Bing direction; at dusk on the spring equinox, he disappears in the Ding direction. At the autumn equinox, people often go to the southern outskirts to observe him. His light is bright, and this is taken as an auspicious sign that the state will be at peace and the people will enjoy long lives. The Old Man of the South Pole governs the lifespans of all people under Heaven.

The North Pole lies in the Chou and Gen directions, so the South Pole lies in the Wei and Kun directions. Thirty-six degrees of the South Pole lie below the horizon and are normally invisible. Only when its light appears in the south is it called the “Old Man of the South Pole.” Because the portion rising above the horizon is low, its appearance and disappearance are not fixed; when it appears, this is regarded as an auspicious omen. Its rank and ceremonial dignity are said to equal those of the Central Dipper, and it assists the Supreme Emperor. Although it lies south of the Well mansion, it does not belong to that mansion.

People often offer the Grand Sacrifice to the Old Man of the South Pole on the second day of the second month, presenting the three sacrificial animals: ox, sheep, and pig. It is said that he descends to the human world on the twenty-sixth day of the eighth month and adds years to the lives of the virtuous. These accounts appear in the Treatise on Astronomy.

Southern School

The Southern School began in the Han dynasty. Its lineage includes Zhaosheng of Lutang, Li Ya of Huayang, Zhongli Quan, Lü Yan, Liu Haichan, Zhang Ziyang, Wang Chongzhao, Ma Ziran, Shi Xinglin, Xue Daoguang, Chen Niniwan, and Bai Yuchan.

Northern School

The Northern School began in the Song dynasty. Wang Chongyang came to the Eastern Sea and saw seven golden lotuses in the water. His master told him, “Seven perfected beings will appear here.” Wang then guided and transformed seven perfected beings: Qiu, Liu, Tan, Ma, Hao, Wang, and Sun. The Quanzhen tradition of today began with them.

The Register of the Catalogue of the Three Caverns of the Daoist Canon records the origins and divisions of Daoist scriptures.

The Great Vehicle’s highest teachings, the Treasured Scriptures of the Three Caverns (Dongzhen), belong to the Way of the Nine Sages and are divided into twelve divisions. At the beginning of the Longhan aeon, the Celestial Worthy of Primordial Beginning, the Limitless Great Dao, dwelt in the Jade Clarity realm of the Clear Subtlety Heaven and transmitted the Scriptures of the Three Caverns (Dongzhen Jing). They totaled 249,380 scrolls, divided as follows:

The Great Mystery Division: 8,000 scrolls; the Wondrous Grove Division: 500 scrolls; the Great Clarity Division: 800 scrolls; the All-Seeing Division: 8,000 scrolls; the Highest Clarity Division: 8,000 scrolls; the Transformation-Unfolding Division: 8,000 scrolls; the Primordial Yang Division: 18,000 scrolls; the Wondrous Truth Division: 15,000 scrolls; the Mountain-Opening Division: 7,000 scrolls; the Ten Immortals Division: 88,000 scrolls; the Jade Grove Division: 80,040 scrolls; and the Yellow Emperor and Laozi Division: 5,000 scrolls.

The Middle Vehicle’s intermediate teachings, the Treasured Scriptures of the Cavern of Mystery (Dongxuan), belong to the Way of the Nine Perfected Ones and are also divided into twelve divisions. At the beginning of the Yankang aeon, the Great Superior Lord of the Dao, healer-king of the Three Realms, dwelt in the Upper Clarity realm of the Jade Surplus Heaven and transmitted the Scriptures of the Cavern of Mystery (Dongxuan Jing). They totaled 858,120 scrolls, divided as follows:

The Numinous Harmony Division: 8,000 scrolls; the Numinous Treasure Division: 120 scrolls; the Spirit-Communing Division: 100,000 scrolls; the Measureless Division: 10,000 scrolls; the Assembly of Immortals Division: 100,000 scrolls; the Inner Secrets Division: 100,000 scrolls; the Utmost Truth Division: 100,000 scrolls; the Assembly of Goodness Division: 80,000 scrolls; the Essence-Refining Division: 80,000 scrolls; the Life and Death Division: 80,000 scrolls; the Perfected Officials Division: 100,000 scrolls; and the Demon-Refining Division: 100,000 scrolls.

The Lesser Vehicle’s initial teachings, the Treasured Scriptures of the Cavern of the Spirits (Dongshen), belong to the Way of the Nine Immortals and are divided into twelve divisions. At the beginning of the Chiming aeon, the Supreme Lord Lao, Daoist master of the ten directions, dwelt in the Great Clarity realm of the Great Red Heaven and transmitted the Scriptures of the Cavern of the Spirits (Dongshen Jing). They totaled 774,000 scrolls:

The Taizhen Section contains eight thousand scrolls; the Zhode Section, ninety thousand; and the Huangting, Lianqi, Daode, Yuanshen, Dajie, and Shenzhou Sections each contain eighty thousand. The Neijian Section contains one hundred thousand scrolls; the Sanhuang Section, eight thousand; the Anmo Section, eighty thousand; and the Xiaojie Section, eight thousand.

From the time the Yellow Emperor expounded the methods of the Dao and Laozi transmitted the scriptures, through the Song dynasty, more than a million years passed. In all, the Daoist Canon comprised 1,881,500 scrolls. After the ravages of war, only 5,134 remain today.

In the declining years of the Song dynasty, Mongol power began to rise. A Qiang man named Huyan Mai envied the Chinese Daoist Canon for containing works such as the Scripture of Concealing Heaven and Hiding the Moon, the Scripture of Jade Latitude, and the Scripture of the Nine Heavens. He believed these were extraordinarily mysterious and secret texts from the celestial realm. So he advised the Mongol rulers Möngke and Kublai to order the scriptures burned. The order stated, in essence: “The Han people may promote the teachings of the Han, and the Mongols must promote the teachings of the Mongols. How can the Han scriptures be allowed to surpass ours? Whenever you see even a single book or a single character, burn it at once. Leave nothing behind, and allow no one to question the order.” As a result, these scriptures ceased to be transmitted. Even where copies survived, they were not included in the canon.

Now that the Great Ming is flourishing, the Chinese ought to honor the Daoist teachings of China. Therefore, the titles of these scriptures are recorded below:

The Scripture of Concealing Heaven and Hiding the Moon; the Scripture of Jade Latitude.

The Scripture of the Nine Heavens, The Scripture of Highest Clarity, The Red Book Scripture for Delivering Lives, The Red Book Scripture, The Scripture of the Twenty-Four Lives of the Numinous Treasure, The Scripture of the Sacred Annals, The Scripture of the Thirteen Forms of Emptiness, The Five Lords’ Questions on Emptiness, The Scripture on Slandering the Dao and Buddhism, The Scripture of the Three Pure Ones by Master Dao, The Scripture of the Southern Dipper, The Scripture of the Western Ascent, The Scripture on Transforming the Hu, Veritable Records of the Most High, Veritable Records of Emperor Hunyuan, Inner Traditions of the Mysterious Origin, Inner Traditions of Laozi, the Lofty One, Inner Traditions of Master Louguan, Discussion on Dispelling Evil and Returning to the Orthodox, Treatise on Debating the Immortals, Treatise on Revering the Dao and Establishing Proof, Treatise on Supporting the Orthodox and Eliminating the Heretical, Treatise on the Priority of Daoism and Buddhism, Treatise on Clarifying the Genuine and Debating the False, Treatise on the Ten Differences and Nine Delusions, Treatise on the Three Refutations, Treatise on Rejecting Heresy, Ten Short Treatises, Records of Emperors of Successive Dynasties Who Revered the Dao, Records of the Three Heavens, Records of the Qingyang Palace, Records of the Journey Beyond the Pass, Diagram of the Origins of the Three Teachings, Diagram of Manifestations Through the Dynasties, Record of Imperial Teachers, Biography of the Dragon-Like One, Rhapsody on Notable Sites, The Scripture of Thunder and Lightning, The Most High’s Book on Transforming the Hu, Record of Correct Debate and Exposing Falsehood, Memorial of the Eight Scholars of the Tang, First Principles of the Jade Hall’s Initial Stages in the Transmission of the Mind, Principles of the Jade Hall’s Transmission of the Mind, Jade Register of the Great Clarity, Heavenly Register of the Great Clarity, Jade Genealogy of the Great Clarity, and Revised Biography of the Dragon-Like One.

These are all book titles. Their contents concern Daoist scriptures, biographies, historical records, debates about doctrine, diagrams, and related subjects. Treatise on Revering the Dao and Establishing Proof, Treatise on Supporting the Orthodox and Eliminating the Heretical, Treatise on the Priority of Daoism and Buddhism, Treatise on Clarifying the Genuine and Debating the False, and Treatise on the Ten Differences and Nine Delusions each appear twice in the list.

The Revised Scripture of the Dragon and Tiger, *Treatise on Expounding the Dao, The Origins of the Three Teachings, The Crucible of Creation and Transformation, Hidden Spirit, Taiji (the Supreme Ultimate), Marrow of the Elixir, The Jade Register of Geng and Xin, Records of the Cave Heavens of Long Life, Records of Penglai and Yingzhou, The Transformative Crucible, The Mysterious Model of the Jade Emperor, The Procedure for Transmitting the Mysterious Model, The Liturgy for Reporting to the Northern Dipper, The Liturgy for Refining through Water and Fire, The Liturgy for Averting the Five Calamities, The Liturgy of the Jade Pivot Assembly, The Garden Hall Liturgy, The Liturgy for Lighting Lamps to Rescue the Secluded Souls of the Water Realm, Repentance Offered to Heaven, The Lamp Liturgy for Preserving Life, The Divine Pivot from the Elbow, The Numinous Pivot from the Elbow, The Scripture from the Elbow, The Mysterious Pivot of Transformation, The Creative Power of Heaven and Earth, Divine Prescriptions for the Realm of Longevity, The Scripture of Divine Responses, The Ten Divine Books on Medicine, The Trigrams of Heaven and Earth, The Northern Dipper Divination Manual, Diagrams for Navigating the World, The Tea Manual, The Secret Manual of Divine Treasures from the Cave Heavens, and Prescriptions for the Marvelous Elixir of Divine Power; commentaries on the Dao De Jing (Classic of the Dao and De), the Qingjing Jing (Classic of Purity and Tranquility), the Datong Jing (Classic of Great Pervasion), the Donggu Jing, the Taishang Xinjing (Supreme One’s Heart Scripture), the Su Shu (Plain Book), and the Changsheng Jiushi Jing (Classic of Long Life and Enduring Vision); as well as The Biography of the Tang Sage Ancestor.

Liu Ji said, “In the Yuan dynasty, Xiangmai and others were jealous of China’s Daoist scriptures. These works are books of heavenly chapters and dragon script, texts held in jade caskets and cases”—expressions describing scriptures of great value and sanctity. At the time, Confucian scholars regarded the scriptures …

Liu Ji says: Yuan officials such as Xiangmai envied the scriptures of Chinese Daoism. These were texts bestowed by Heaven, kept in exquisite cases and jade book chests. Most Confucian scholars of the time revered them, and seven or eight out of ten Buddhists turned to Daoism for refuge. Xiangmai then spoke of Kublai Khan, founder of the Yuan dynasty, ordering the Daoist Canon in China to be burned. The decree declared: “Anyone who dares to keep even a scrap of paper or a single character shall be shown no mercy.” From then on, the Daoist scriptures of China began to disappear almost entirely. At the time, the Song dynasty was in decline and collapsing, while northern powers threw the Central Plain into turmoil. Light had dimmed, darkness had overcome Yang energy, and this was the cause of that situation.

After the Jingkang upheaval, the Jin captured Emperors Huizong and Qinzong of Song and took them north. As the Jin disrupted the Central Plain, the Qiang, Hu, and other peoples rose up and destroyed the scriptures of China’s Great Dao. Then, over the Yuan dynasty’s 272 years, someone compiled ninety volumes of pernicious books, falsely attributing them to the Tang monks Daoxuan, Daoshi, Xuanyi, Zhisheng, Falin, and others, in order to slander Chinese Daoism. One of these books was called Record of Debates on the True and the False. It declared: “It makes the Great Luo Jade Emperor, the exalted deity of the Daoist heavens, tremble with alarm above the Nine Heavens; makes the Celestial Worthy of Primordial Beginning, one of Daoism’s highest deities, quake with fear in the Three Pure Ones’ realms; brings shame and disgrace upon the lords of the ten thousand heavens; and leaves the immortals of the nine offices with nowhere to hide.” The book also slandered the Celestial Emperor, Confucius, and Laozi, and disparaged the Yellow Emperor. Its vicious words are too numerous to recount one by one.

The Yellow Emperor was the founding ancestor who inherited Heaven’s mandate and established the lineage; Laozi, meanwhile, was honored by the Tang dynasty as its ancestor. The author argues that Chinese people of that time could not have vilified their own dynasty’s ancestors, nor could they have destroyed China’s own tradition of the Dao. These books were in fact written by people of the Liao, Jin, and Yuan. During the Duanping era of Emperor Lizong of Song, when northern peoples invaded the frontier, the court obtained one or two volumes of such books. After reading them, Lizong sighed: “Even if you have a thousand or ten thousand volumes, set the Dao of China alongside the Dao of the barbarians, and their relative merits are plain without debate.”

The titles of the following spurious books, which slander Daoism, are therefore recorded here:

Verified Record of Debates between Buddhism and Daoism, four volumes;

Continuation of Debates between Buddhism and Daoism, one volume;

Treatise on Distinguishing the True, three volumes;

Treatise on Correcting Errors, eight volumes;

Treatise on Refuting Heresy, two volumes.

The Hongming ji consists of fourteen fascicles, the Guang hongming ji of thirty fascicles, the Fayuan lunheng of one fascicle, the Zhenzheng lun of three fascicles, the Bianzheng lun of eight fascicles, and the Poxie lun of two fascicles. The Hongming ji consists of fourteen fascicles, and the Guang hongming ji of thirty fascicles. The Fayuan zhulin is included in fascicle fifty-five; the Zhiyuan bianweilü consists of five fascicles; and the Fozu tongzai of twenty-two fascicles.

Registers of the Zhengyi Tradition

The Taishang Zhengyi Mengwei Xiuzhen Yansheng Milu consists of one work in three fascicles, divided into twenty-four grades. According to legend, this register has the power to subdue the myriad demons and deliver nine generations of ancestors. It enables practitioners to pay their respects to perfected immortals in their humble homes and to visit the assembled saints in the Jade Capital. It also helps those who receive the register advance in rank, accumulate merit, and obtain rewards. Those who wear and uphold it with sincere reverence will receive clear responses.

The Taishang Sanwu Dugong Banquan Zhilu is divided into one rank. The rank conferred by this register can lead to advancement among the ranks of immortals and protect a person from the intrusion of malign influences. Beginners in the cultivation of the Dao should first receive and wear this register.

The Taishang Shengzhen Neijiao Milu is divided into one rank.

The Taishang Zixu Ziran Milu is divided into one rank. This register protects a person from the intrusion of malign influences. Beginners in the cultivation of the Dao should first receive and wear it.

The Taishang Shengzhen Neijiao Milu and the Taishang Zixu Ziran Milu record the hidden talismanic invocations of the heavens and assist in the subtle workings of the Eight Effulgences. Through them, practitioners can cultivate the Qi of Great Harmony, chant the sounds of the Void, and diligently practice the subtle Great Dao, ultimately attaining the ranks of immortals.

The Taishang Zhongtian Beidou Qiyuan Milu is divided into one rank. It gathers the profound meaning of the Northern Dipper’s celestial mechanism and sets in motion the subtle workings of the Pole Star. It protects and nurtures all living beings and transforms and cultivates the myriad things. Those who receive it with utmost sincerity can obtain abundant blessings.

The Taishang Qianshan Podi Jiuniu Milu is divided into one rank. It is used when relocating graves or building houses, to bring the local earth spirits into submission. It can dispel thirty-six kinds of baleful influences and turn them into auspicious signs, while bringing favorable omens to the twenty-four directions. It supports advanced ritual arts and widely aids the people.

The Secret Register of the Supreme General Zhenwu of the Mysterious Heaven, Supreme Sovereign of the Most High (a talismanic register invoking the protection of the Great Emperor Zhenwu), first grade.

This register conceals mysterious talismanic writing between the Xu and Wei lunar mansions in the northern sky. It contains six kinds of baleful energy associated with water and transforms them into auspicious influences, bringing favorable omens to all twenty-four directions. It serves as an aid to profound Daoist methods and offers broad relief to living beings.

The Secret Register of the Supreme General Zhenwu of the Mysterious Heaven, Supreme Sovereign of the Most High, first grade.

This register conceals talismanic writing between the Xu and Wei lunar mansions and contains the original essences of water and fire—the vital energies of water and fire between Heaven and Earth. Its subtle power turns unseen, quietly dispelling demonic obstacles. With continued, sincere devotion in carrying and upholding it, one may receive blessings and good fortune without end.

The Secret Register of the Golden Bridge of the Supreme One, Orthodox Unity, for Deliverance and Transformation, first grade.

This register helps people cross the celestial river at Tianjin and drive away baleful forces such as the Heavenly Dog, enabling them to mount the rainbow bridge and travel safely to their destination. It can also bring dream omens to fulfillment and reveal opportunities in advance. It protects descendants for generations, allowing the family’s blessings and good fortune to endure.

The Secret Register of the Supreme One for Prolonging Life, Preserving Vitality, and Protecting the Body, first grade.

This register safeguards life through the Three Officials of Heaven, Earth, and Water, and protects the body through the Five Dippers, a system of divine beings associated with the Northern Dipper and other stars. It helps people pass through calamities, supports those who are weakened, steadies the spirit, and adds years to life. Those who wear and uphold it with sincere devotion may enjoy abundant blessings and good fortune.

The Secret Register of the Supreme One, Orthodox Unity, for Resolving Punishments and the Six Harms, first grade.

This register is used to resolve punishments and harms in one’s fate and to avert baleful stars that threaten marriage, such as the Solitary Lodger and Lonely Star. It brings harmony between spouses and extends life.

The Secret Register of the Supreme One for Reversing and Resolving Curses of the Five Tones, first grade.

This register explains the causes of karmic entanglements and prevents and dispels curses. It makes resentments and conflicts melt away like ice, and brings lasting blessings and long life.

The Secret Register of the Supreme One, Orthodox Unity, for the Protection of the Body by the Child General, first grade.

This register is used to secure and preserve life, cut away evil influences, protect children, and help them develop wisdom.

The Secret Register of the Supreme One, Orthodox Unity, for the Examination and Summoning of the Three Origins, first grade.

The Secret Register of the Supreme One, Orthodox Unity, for the Canopy That Cuts Down Evil, first grade.

These registers gather auspicious energy and summon the assembled perfected beings, helping people overcome calamities, support those in danger, and cut away evil influences and harmful deeds. If cultivated and followed with wholehearted devotion and reverence, their efficacy can be upheld and extended for a long time.

The Supreme High Lord’s Secret Register of Divine Incantations for Subduing Demons and Slaying Ghosts of the Northern Emperor is divided into one rank.

This register commands the assembled demons, dispatches divine officials, issues orders in the eight directions, and eliminates all kinds of malevolent spirits. Whoever receives and wears it with sincere devotion can protect the righteous Way and drive away demons and evil influences.

The Supreme High Lord’s Secret Register of Divine Incantations of the Threefold Mystery of the Cavernous Abyss is divided into one rank.

When epidemics and deadly diseases spread, and the contagion of demonic influences causes people to die one after another, this register is suitable to receive and uphold if no other means of averting the calamity are available. The scripture says it can make the Five Pestilences withdraw, bringing people lasting peace and prosperity.

The Supreme High Lord’s Secret Register of the Nine Wondrous Precepts of the Threefold Perfection, for Prior Cultivation in the Cavernous Mystery and Numinous Treasure Traditions is divided into one rank.

Its principles derive from the scriptures of the Cavernous Mystery tradition and draw on the scriptures and methods of the Numinous Treasure tradition. Those who understand the Nine Precepts can transcend the ordinary and enter the sacred realm; those who wear the two talismans can leave suffering behind and ascend to the realm of truth. It is therefore suitable to receive and uphold this register, so that the Five Pestilences withdraw and peace and prosperity endure.

The Supreme High Lord’s Secret Register of the Nine Wondrous Precepts of the Threefold Perfection, for Prior Cultivation in the Cavernous Mystery and Numinous Treasure Traditions is divided into one rank.

Its principles derive from the scriptures of the Cavernous Mystery tradition and draw on the scriptures and methods of the Numinous Treasure tradition. Those who understand the Nine Precepts can transcend the ordinary and enter the sacred realm; those who wear the two talismans can leave suffering behind and ascend to the realm of truth. When the conditions mature in the coming year and the time comes for deliverance, those who have cultivated this register in advance during their lifetime will gain boundless blessings and receive lasting protection from both the human and heavenly realms.

The Supreme High Lord’s Yellow Register of the Golden Register of the Threefold Perfection, Numinous Treasure Tradition, for Delivering Lives, Receiving Embodied Deliverance, and Prior Cultivation of the Ten Palaces and Bound Peaks comprises one volume in twenty-two ranks.

This register restates the wondrous, mysterious scriptures and assigns the relevant ritual services to the various Perfected Divine Officials who oversee Daoist affairs. By receiving this transmission today, one avoids repeatedly troubling or offending the deities; when its efficacy is later confirmed, one gains the merit of delivering people ten times over. It can add years and blessings to this present life and lay a bridge for delivering people in the future—a path to help them cross suffering and attain liberation. Receive and trust it with sincere devotion, and the benefits will be boundless.

The Supreme High Lord’s Yellow Register of the Golden Register of the Threefold Perfection, for Delivering Lives, the Ten Officials of the Underworld, and Rescuing the Souls of the Departed at Eastern Peak comprises one volume in twenty-two ranks.

This register purifies transgressions and removes karmic offenses, relieves suffering, and delivers the dead. Who does not cherish filial respect for their parents and affection for their siblings? Therefore, one must rely on the ritual canon of posthumous cultivation—Daoist rites performed on behalf of the deceased to offer merit and blessings—and carry them out on their behalf. The benefits are boundless.

The Supreme High Lord’s Yellow Register of the Golden Register of the Threefold Perfection, for Delivering Lives, the Ten Officials of the Underworld, and Rescuing the Souls of the Departed at Eastern Peak comprises one volume in twenty-two ranks.

This register—a talismanic mandate issued by Daoism to practitioners—can wash away faults and free people from karmic sins, rescue those who suffer, and deliver the dead. Everyone has a heart of filial respect for their parents and affection for their brothers. To repay the kindness of one’s ancestors, one must rely on ritual manuals for posthumous cultivation, practice secret methods on behalf of the deceased, and present the resulting merit to the authorities of the underworld. This can prompt the dead to turn their hearts and reflect, then ascend to true status and receive deliverance. With wholehearted sincerity and filial devotion, spiritual response can enable nine generations of ancestors to become immortals.

The Secret Register of the Supreme Clarity Great Cavern, Returning the Chariot and Completing the Way consists of one set in eight volumes. The Secret Register of the Numinous Treasure Central Covenant consists of one set in eight volumes.

These two registers are precious documents of the Jade Clarity Heaven and secret scriptures preserved in the Celestial Palace of Great Empyrean. They contain confidential proclamations from Heaven and secret words of the Central Yellow. Cultivating them can illuminate the Three Luminaries—the sun, moon, and stars—and unite the hundred spirits; ingest Yellow Florescence and gather and release primordial Qi; make the Dantian blossom like a flower and travel to and from the immortal isles; refine the elixir beside a golden cauldron amid clouds and rosy mists, then, when it is complete, sound a whistle and savor the Dao of the elixir; and, between the sun and moon of the Nine Heavens, empty oneself, hold fast to unity, and fly through the sky. Those who receive and practice these registers have their names entered in the immortal registers and may be promoted to higher office in the Celestial Palace. Their past transgressions can also be transformed, allowing their nine generations of ancestors to ascend.

The Secret Register of the High and Exalted True King of Jade Clarity in the Empyrean of the Divine Empyrean, Three-Five, Traveling Pivot, Cavern Yang, Celestial Immortal, one set; the Secret Register of the High and Exalted True King of Jade Clarity in the Empyrean of the Divine Empyrean, Mysterious One, Primordial Union, Upper Yang, Divine Immortal, one set; the Secret Register of the High and Exalted True King of Jade Clarity in the Empyrean of the Divine Empyrean, Seven-Nine, Flying Immortal, Purple Yang, True Immortal, one set; and the Secret Register of the High and Exalted True King of Jade Clarity in the Empyrean of the Divine Empyrean, Longevity, Protecting Life, Preserving Immortality, one set.

These four registers are secret documents preserved in the celestial realm of the Divine Empyrean and true writings of the Celestial Worthy of Jade Clarity. Their authority shakes the celestial offices and can widely extend the virtue of cherishing life. The spirits who govern the gates of the netherworld can also protect the methods by which others’ sins are expiated. Cultivating these registers can make the body light and carry it through the empty sky. Using them can rescue people and benefit all things, summon clouds and bring rain, dispel poison and cut down demons and evil spirits. With wholehearted practice, there is no response that cannot be attained.

The Secret Register of the Supreme Clarity, Three Caverns, Uniting the One and Becoming True, Flying Demons, Transforming into Flying Immortals, Upper Yang, Five Thunders, one set.

This Register encompasses the subtle teachings of the Jade Pivot, an important scripture and ritual tradition of the Daoist Divine Empyrean school, and employs the numinous powers of the Golden Tiger. When practiced, it can make a majestic, awe-inspiring sound and assist Heaven and Earth in nurturing and transforming all things. Those who sincerely receive and uphold this Register, and follow the prescribed rites to pray when circumstances arise, can transform calamities and anomalies, secure abundant harvests, dispel darkened skies, and help people enjoy long lives marked by benevolence and virtue. If their sincerity remains unwavering, its wondrous responses are beyond measure.

The Supreme Register of Precious Talismans for Receiving the Dao, Ascending to Truehood, and Through the Golden Liquids Refining the Form to Be Born in Heaven After Rescue and Absolution, one rank (here, “rank” refers to a level of Register).

This Register displays talismanic seals through nine dragons, while the heavenly realms of the ten directions extend grace and compassion. It can eradicate evil roots and swiftly lessen karmic offenses. If filial children and dutiful grandchildren wish to deliver their deceased ancestors of earlier generations and raise them to immortality…

The Supreme Register of Precious Talismans for Receiving the Dao, Ascending to Truehood, and Through the Golden Liquids Refining the Form to Be Born in Heaven After Rescue and Absolution, one rank.

This Register displays talismanic seals through nine dragons, while the heavenly realms of the ten directions extend grace and compassion. It can eradicate evil roots and swiftly lessen karmic offenses. If filial children and dutiful grandchildren wish to deliver their deceased ancestors of earlier generations and raise them to immortality, freeing them in time from the underworld and ascending them to the realm of immortals, the merit gained is immeasurable.

The Precious Register of the Three Officials of the Three Primordial Epochs Assisting Transformation by Command of the Most High Divine Empyrean, one volume (here, “volume” is the unit used to count Register books).

This Register carries out pardons by command of the Jade Purity, the celestial realm where Daoist deities of highest rank dwell, with the Three Officials—the Officials of Heaven, Earth, and Water—each overseeing their domain. Those who receive this Register are guarded by spirit officials and celestial soldiers, divine protectors in Daoism. If they face punishment in the world of the living or condemnation in the underworld, wherever the grace of pardon reaches, their offenses can be cleared. One may also receive this Register on behalf of deceased ancestors, then burn it and send it back; this can enable the ancestors to ascend beyond the underworld.

The True Register of the Numinous Treasure for Ascending to the Profound and Delivering Souls from the Blood Lake, Protecting the Living, one volume.

The True Register of the Numinous Treasure for Ascending to the Profound and Delivering the Dead from the Blood Lake, one volume. This Register was transmitted by the Celestial Worthy of Primordial Beginning and carries out pardons by command of the Primordial Sovereign. In the underworld there is a prison called the Blood Lake, which the scriptures refer to as “Shan Shi.” All who come into the world as women are liable to endure the hardship of childbirth. If, because of karmic consequences from a previous life or enmity in this life, they suffer a miscarriage or harm a fetus, their souls may fall into the Blood Pool after death. If a Daoist woman resolves to do good early and personally receives this Register, or if filial children and dutiful grandchildren receive it on her behalf, her name can be entered in the Jade Register and removed from the underworld authorities’ rolls. She may gain blessings and longevity while living in this world, and later travel freely and unhindered on the road through the netherworld. Its merit in aiding the living and delivering the dead is boundless.

The Secret Register of the High and Supreme Divine Firmament Jade Bureau’s Great Marshal, Director of the Dragon-Tiger Altar, Zhao Yuanshuai of the Golden Wheel, consists of one rank.

This sacred register records the hidden mysteries of the Jade Bureau and the secret methods of the Golden Wheel. The ancestral master once practiced alchemy on Dragon-Tiger Mountain, while Marshal Zhao was commanded to guard the Dark Altar. The Eight Kings correspond to the deities of the Eight Trigrams (Bagua); the Five Tigers display the might to guard the five directions. They can summon clouds and rain and drive away calamities, plagues, and evil spirits. Reverently upholding this register can protect oneself and bring peace to the household. Practicing the methods it contains can help others and benefit all living beings. Since you honor the incense rites, you should wear this sacred text.

The Secret Register of the Most High Zhengyi Zhao Hou for Driving Out Evil and Warding Off Plague, consists of one volume.

This sacred register is an orthodox spiritual text and a precious talisman. Seventy-two kinds of plague poison will disperse without needing to be commanded away, and twenty-four classes of dark demons will flee at the sound of its authority. It can prolong life, protect the living, uphold the righteous path, and dispel evil spirits. Its wondrous transformations are beyond measure, and it is suitable to wear and receive with reverence.

The Secret Register of the Most High, Mysterious Lady of the Nine Heavens, for Slaying Evil, consists of one rank.

The Mysterious Lady of the Nine Heavens reverently carries out the laws of Heaven and commands the troops and generals of the Thunder Bureau. If goblins or evil spirits appear in the human world, including those of the Beiyin, Wuyou, or related classes, haunting rocky grottoes and mountain caves or occupying forests, spying on households and endangering people’s lives, then wherever her divine might reaches, she will sweep them all away, bestow blessings and protect the people, and purge demons and spirits. Wear and uphold this register with utmost sincerity.

The Mysterious Lady of the Nine Heavens reverently carries out the laws of Heaven and commands the troops and generals of the Thunder Bureau. If goblins or evil spirits appear in the human world, including those of the Beiyin, Wuyou, or related classes, haunting rocky grottoes and mountain caves or occupying forests, spying on households and endangering people’s lives, then wherever her divine might reaches, she will sweep them all away, bestow blessings and protect the people, and purge demons and spirits. Wear and uphold it with utmost sincerity, and you will receive responses beyond measure.

The Precious Register of the High and Supreme Great Cavern of the Nine Heavens, the Transformed Wen Chang, Director of Merit and Emolument, Ziyang, consists of one volume.

This register (a Daoist register of ritual authority) contains the mysteries of the Nine Heavens and the numinous writings of the Seven Turns. It is treasured in a purple pouch of cloud brocade and is said to have been made by the Perfected Sovereign of Heaven. It widely disseminates the wondrous principles of the Great Dao and also helps promote Confucian instruction. Those who wear it become clear-minded and perceptive; those who grasp its principles can fully understand their nature. It can place a scholar’s name on the Register of Osmanthus (a list symbolizing success in the civil service examinations) and bring spiritual assistance in the examination hall. Those devoted to literary pursuits should therefore study and teach it with care.

Orthodox Section—Various Immortal Scriptures

The Perfected Scripture of the Thirty-Nine Chapters of the Great Shangqing Grotto, one work in nine volumes.

The Jade Scripture of Cultivating Perfection through the Covenant of the Supreme One’s Zhengyi Mengwei, one work in six volumes.

The Wondrous Scripture of the Divine Incantations of the Supreme One and the Northern Emperor for Subduing Demons, one work in six volumes.

The Wondrous Scripture of the Supreme One’s Dongxuan Lingbao Golden Register for Delivering Lives from the Ten Palaces of the Underworld, with the Yellow Register for Preparatory Cultivation at Dongyue, one work in twenty volumes.

The Wondrous Scripture of the Supreme One’s Dongxuan Lingbao Golden Register for Delivering Lives from the Ten Palaces of the Underworld, with the Yellow Register for Rescuing the Souls of the Dead at Dongyue, one work in twenty-two volumes.

The Wondrous Scripture of the Supreme One’s Nine Perfections and Wondrous Precepts, with the Golden Register for Delivering Lives, one work.

The Perfected Scripture of the Supreme One’s Lingbao Rite for Relieving Suffering in the Blood Lake, one work.

The Perfected Scripture of the Supreme One’s Northern Dipper for Prolonging Life according to One’s Natal Destiny, one work.

The Perfected Scripture of the Supreme One’s Three and Five, the Twenty-Four Districts, and the Libationers of the Zhengyi tradition, one work.

All these perfected scriptures are cloud-script celestial books from the Jade Library of the Elixir Terrace, the treasure house of the immortals. They were proclaimed by the Supreme One and received by the Celestial Master (Tianshi). The scriptures are the guiding principles of the registers, while the registers put the scriptures’ teachings and methods into practice. They can coexist and neither can be lacking. In cultivating Daoist methods, one should study the registers and also venerate and uphold the perfected scriptures, so that theory and practice share a single source, and one’s own cultivation goes hand in hand with benefiting others.

Ranks and Offices of the Celestial Pivot Court

The Right-Right Senior Adjudicator of the Celestial Pivot Court is responsible for the rites of submitting memorials to Heaven and assists in overseeing the court’s affairs. The rank is ninth grade, lower.

The Left-Left Senior Adjudicator of the Celestial Pivot Court oversees the court’s affairs. The rank is ninth grade, upper.

The Right-Left Commander of Troops of the Celestial Pivot Court serves as a true official responsible for enforcing the law and assists in overseeing the court’s affairs. The rank is eighth grade, lower.

The Grand Judge of the Left in the Left and Right Commanding Troops and Enforcing the Law True Bureau of the Celestial Pivot Court—the divine office that oversees the celestial administration and law enforcement in Daoism—manages the court’s affairs. The rank is ninth grade, upper tier.

The Left and Right Commanding Troops and Enforcing the Law True Official of the Celestial Pivot Court shares responsibility for overseeing the court’s affairs. The rank is eighth grade, lower tier.

The Left and Right Leading Troops and Enforcing the Law True Official of the Celestial Pivot Court oversees the court’s affairs. The rank is eighth grade, upper tier.

The Immortal Official in Charge of Registers and Law of the Celestial Pivot Court assists with and jointly handles the court’s affairs. The rank is seventh grade, lower tier.

The Immortal Official Who Leads the Registers and Law of the Celestial Pivot Court is responsible for recording and writing up the court’s affairs. The rank is seventh grade, upper tier.

The Envoy Who Slays Imperial Demons of the Celestial Pivot Court assists with the court’s affairs. The rank is sixth grade, lower tier.

The Envoy Who Examines, Summons, and Subdues Demons of the Celestial Pivot Court assists with the court’s affairs. The rank is sixth grade, upper tier.

The Great Official of the Mysterious Capital of Shangqing, an office in the immortal realm of Shangqing, acts on behalf of the Celestial Pivot Court in its affairs. The rank is fifth grade, lower tier.

The Immortal Warrior Who Assists and Guards Shangqing assists in understanding and handling the Celestial Pivot Court’s affairs. The rank is fifth grade, upper tier.

The True Warrior Who Enforces the Law in the Mysterious Capital of Shangqing assists in understanding and handling the Celestial Pivot Court’s affairs. The rank is fourth grade, lower tier.

The Immortal Warrior Who Communicates with the Nine Heavens understands and handles the Celestial Pivot Court’s affairs. The rank is fourth grade, upper tier.

The Immortal Warrior assists in understanding and handling the Celestial Pivot Court’s affairs. The rank is fifth grade, upper tier.

The True Warrior Who Enforces the Law in the Mysterious Capital of Shangqing assists in understanding and handling the Celestial Pivot Court’s affairs. The rank is fourth grade, lower tier.

The Immortal Warrior Who Communicates with the Nine Heavens understands and handles the Celestial Pivot Court’s affairs. The rank is fourth grade, upper tier.

The Immortal Warrior Who Enforces the Law in the Nine Heavens, Deputy Envoy of the Celestial Pivot Court, understands and handles the court’s affairs. The rank is third grade, lower tier.

The Great Immortal of the Cavern of Truth in the Nine Heavens, Deputy Envoy of the Celestial Pivot Court, assists in adjudicating the court’s affairs. The rank is third grade, upper tier.

The Great Immortal of the Cavern of Yang in the Nine Heavens, Envoy of the Celestial Pivot Court, adjudicates the court’s affairs. The rank is second grade, lower tier.

The Great Immortal of the Cavern of Yang in the Nine Heavens, Chief Envoy of the Celestial Pivot Court, adjudicates the court’s affairs. The rank is second grade, upper tier.

The High Assistant of the Cavern of Clarity in the Nine Heavens also oversees affairs within and outside the celestial administration. The rank is first grade, lower tier.

The High Assistant of the Cavern of numinous power in the Nine Heavens also oversees affairs within and outside the celestial administration. The rank is first grade, upper tier.

Ranks of the Court for Expelling Evil, the divine office that oversees the expulsion of evil spirits in Daoism

The Deputy Judge on the Right of the Court for Expelling Evil is an initiate who underwent the ritual of refinement at Nanchang. Responsible for inspecting and managing the court’s affairs, the rank is ninth grade, lower tier.

The Grand Judge on the Left of the Court for Expelling Evil manages the court’s affairs. The rank is ninth grade, upper tier.

The offices of the Exorcism Bureau are ranked from lowest to highest as follows. The True Officials of Left and Right, Commanders of Troops and Enforcers of the Law, jointly oversee the bureau’s affairs and hold the rank of eighth grade, subordinate tier. The True Officials of Left and Right, Leaders of Troops and Enforcers of the Law, also jointly oversee its affairs and hold the rank of eighth grade, principal tier. The Immortal Official in Charge of Registers handles the registration records and bureau administration, holding the rank of seventh grade, subordinate tier. The Immortal Official Who Leads the Registers jointly handles the bureau’s affairs and holds the rank of seventh grade, principal tier.

The Upper Clarity Perfected Adept, Northern Pole Envoy for Beheading and Controlling Evil, assists with the bureau’s affairs and holds the rank of sixth grade, subordinate tier. The Upper Clarity Immortal Adept, Northern Pole Envoy for Examination and Summoning, assists with its affairs and holds the rank of sixth grade, principal tier. The Upper Clarity Immortal Adept of the Mysterious Capital, Northern Pole Envoy for Subduing Demons, carries out the bureau’s affairs and holds the rank of fifth grade, subordinate tier. The Upper Clarity Immortal Adept of the Shānwei, Envoy of the Nine Heavens Who Roams and Patrols, jointly oversees its affairs and holds the rank of fifth grade, principal tier. The Upper Clarity Immortal Adept of the Mysterious Capital, Inspector of the Nine Heavens, jointly oversees its affairs and holds the rank of fourth grade, subordinate tier. The Nine Heavens Grand Hua Director of Meritorious Service, Envoy of the Nine Heavens Who Conducts Investigations, oversees the bureau’s affairs and holds the rank of fourth grade, principal tier. The Nine Heavens Numinous Yang Director of Meritorious Service jointly oversees its affairs and holds the rank of third grade, subordinate tier. The Nine Heavens Upper Assistant of the Cavernous Yang jointly adjudicates its affairs and holds the rank of third grade, principal tier. The Nine Heavens Upper Assistant of the Cavernous Numinous, Envoy of the Nine Heavens for Controlling Demons, adjudicates the bureau’s affairs and holds the rank of second grade, subordinate tier. The Nine Heavens Immortal Official of Rising Flight, Envoy of the Nine Heavens for Subduing Demons, adjudicates its affairs and holds the rank of second grade, principal tier.

The Nine Heavens Golden Gate oversees the Grand Mysterious Capital Province and the central affairs of both the inner and outer domains, holding the rank of first grade, subordinate tier. The Director of the Nine Heavens Golden Gate adjudicates the affairs of the Grand Mysterious Capital Province and the central affairs of both the inner and outer domains, holding the rank of first grade, principal tier.

“Principal” and “subordinate” denote the two tiers within each grade; the principal tier is higher than the subordinate tier. This passage lists the divine offices, duties, and ranks of the Exorcism Bureau and related institutions. Terms such as “examination and summoning,” “beheading evil,” and “subduing demons” refer to divine duties in Daoism: inspecting and summoning spirits to serve, eliminating malign forces, and bringing demons and evil spirits under control.

The Shangqing ordination rank (a title conferred through ordination in the Shangqing school): Deputy Chief Adjudicator of the Right-Right Office of the Five Thunders Court, also handling the affairs of the Thunder Commandery, rank ninth grade, lower tier.

The Shangqing ordination rank: Deputy Chief Adjudicator of the Left-Left Office of the Five Thunders Court, handling the affairs of the Thunder Commandery, rank ninth grade, upper tier.

The Shangqing ordination rank: Senior Warden of the Five Thunders Command, also serving as Deputy Chief Adjudicator in charge of thunder affairs and handling the affairs of the Thunder Commandery, rank ninth grade, lower tier.

The Shangqing ordination rank: Deputy Chief Adjudicator of the Left-Left Office of the Five Thunders Court, handling the affairs of the Thunder Commandery, rank ninth grade, upper tier.

The Shangqing ordination rank: Senior Warden of the Five Thunders Command, also serving in a post overseeing the affairs of the Thunder Commandery, rank eighth grade, lower tier.

The Shangqing ordination rank: Commissioner of Water Affairs, Master of the Six Powers in the Dipper, overseeing the affairs of the Water Bureau; in charge of the affairs of the Thunder Commandery, rank eighth grade, upper tier.

The Shangqing ordination rank: Registrar of Registers and Ritual Methods, overseeing names and ordination registers; in charge of the affairs of the Thunder Commandery, rank seventh grade, lower tier.

The Shangqing office of Fate, Southern Palace Left-Right Minister, in charge of the affairs of the Thunder Commandery, rank seventh grade, upper tier.

The Shangqing office of Fate, Jade Bureau Commissioner for Slaying and Driving Off Evil, participating in the administration of the affairs of the Thunder Commandery, rank sixth grade, lower tier.

The Shangqing office of Fate, Junior Minister of the Jade Bureau and Commissioner for the Five Thunders’ Investigation, Summoning, and Subduing of Demons, participating in the administration of the affairs of the Thunder Commandery, rank sixth grade, upper tier.

The Shangqing office of Fate, Deputy Commissioner of the Five Thunders in the Jade Bureau, informed about and administering the affairs of the Thunder Commandery, rank fifth grade, lower tier.

Perfected Adept of the Jade Bureau, Deputy Commissioner of the Five Thunders, informed about and administering the affairs of the Thunder Commandery, rank fifth grade, upper tier.

Perfected Adept of the Jade Bureau, Commissioner of the Five Thunders, directing the affairs of the Thunder Commandery, rank fourth grade, lower tier.

Immortal Adept of the Jade Bureau, Chief Commissioner of the Five Thunders, directing the affairs of the Thunder Commandery, rank fourth grade, upper tier.

Deputy Commissioner of the Jade Pivot of the Divine Empyrean, assisting in adjudicating the affairs of the Thunder Commandery, rank third grade, lower tier.

Commissioner of the Jade Pivot of the Divine Empyrean, adjudicating the affairs of the Thunder Commandery, rank third grade, upper tier.

Demon-Subduing Commissioner of the Jade Pivot of the Divine Empyrean, adjudicating related affairs.

Deputy Commissioner of the Jade Pivot of the Divine Empyrean, assisting in adjudicating the affairs of the Thunder Commandery, rank third grade, lower tier.

Commissioner of the Jade Pivot of the Divine Empyrean, adjudicating the affairs of the Thunder Commandery, rank third grade, upper tier.

Demon-Subduing Commissioner of the Jade Pivot of the Divine Empyrean, adjudicating the affairs of the Thunder Commandery, rank second grade, lower tier.

Commissioner of the Jade Pivot of the Divine Empyrean, adjudicating the affairs of the Thunder Commandery, rank second grade, upper tier.

The Golden Palace of the Nine Heavens, adjudicating the affairs of the Great Mysterious Directorate and overseeing its central affairs, as well as internal and external matters, rank first grade, lower tier.

The official who holds the “Edict of the Golden Palace of the Nine Heavens” is responsible for adjudicating the affairs of the Tai Xuan Metropolitan Administration and also oversees key matters within and beyond it. The rank is First Grade, Upper Class.

Ranks and Offices of the Divine Empyrean

The “Canonical Officer Who Assists the Transformation toward Great Peace” is a transmitting clerk of the Divine Empyrean, ranked Ninth Grade, Lower Class.

The “Immortal Official Who Assists the Transformation toward Great Peace” is an enforcement official of the Divine Empyrean and also serves as a wind-and-rain clerk of the Western Terrace. The rank is Ninth Grade, Upper Class.

The “Jade Heaven Grotto Radiance Ritual Master, Immortal Official Who Assists the Transformation toward Great Peace” also serves as the Purple Tenuity Master of Ritual Law and oversees the affairs of the Northern and Southern Courts. The rank is Eighth Grade, Lower Class.

The registrar immortal official of the Divine Empyrean Palace, who oversees registers of names, also serves as a guard of Purple Tenuity. The rank is Eighth Grade, Upper Class.

The Jade Bureau’s registrar, responsible for checking and verifying registers of names, jointly administers the affairs of the Northern and Southern Courts. The rank is Seventh Grade, Lower Class.

The Divine Empyrean registrar jointly administers the affairs of the Northern and Southern Courts. The rank is Seventh Grade, Upper Class.

The Ministers of the Metal Department responsible for checking registers in the Divine Empyrean and Jade Bureaus jointly administer the affairs of the Northern and Southern Courts. The rank is Sixth Grade, Lower Class.

The Senior Minister of Ritual Law of the Divine Empyrean, who also serves as Minister of the Wood Department, jointly administers the affairs of the Northern and Southern Courts. The rank is Sixth Grade, Upper Class.

The register official of the Divine Empyrean Palace jointly administers the affairs of the Northern and Southern Courts. The rank is Seventh Grade, Upper Class.

The Ministers of the Metal Department responsible for checking registers in the Divine Empyrean and Jade Bureaus jointly administer the affairs of the Northern and Southern Courts. The rank is Sixth Grade, Lower Class.

The Senior Minister of Ritual Law of the Divine Empyrean, who also serves as Minister of the Wood Department, jointly administers the affairs of the Northern and Southern Courts. The rank is Sixth Grade, Upper Class.

The exorcism envoy of the Divine Empyrean Palace also serves as Minister of the Water Department and oversees the affairs of the Northern and Southern Courts. The rank is Fifth Grade, Lower Class.

The demon-subduing envoy of the Divine Empyrean Palace also serves as Minister of the Fire Department and oversees the affairs of the Northern and Southern Courts. The rank is Fifth Grade, Upper Class.

The True Adept Who Assists and Supports the Nine Heavens also serves as Minister of the Earth Department and adjudicates affairs of the Northern and Southern Courts. The rank is Fourth Grade, Lower Class.

The Immortal Adept Who Guards and Protects the Nine Heavens adjudicates affairs of the Northern and Southern Courts. The rank is Fourth Grade, Upper Class.

The True Adept Who Attends the Nine Heavens also serves as Great Envoy of the Five Thunders and adjudicates affairs of the various departments, bureaus, and courts. The rank is Third Grade, Lower Class.

The True Official Who Enforces the Law in the Nine Heavens also serves as Great Envoy of the Jade Pivot and adjudicates affairs of the Jade Bureau of the Divine Empyrean and Jade Clarity. The rank is Third Grade, Upper Class.

The Immortal Official Who Guards the Nine Heavens also serves as Commander-in-Chief of the Jade Pivot of the Divine Empyrean and oversees the affairs of the Jade Bureau of the Divine Empyrean. The rank is Second Grade, Lower Class.

The True Official Who Enforces the Law in the Nine Heavens also serves as Great Envoy of the Jade Pivot and adjudicates affairs of the Jade Bureau of the Divine Empyrean and Jade Clarity. The rank is Third Grade, Upper Class.

The Immortal Official Who Guards the Nine Heavens also serves as Commander-in-Chief of the Jade Pivot of the Divine Empyrean and oversees the affairs of the Jade Bureau of the Divine Empyrean. The rank is Second Grade, Lower Class.

The Divine Officer of the Nine Heavens, Enforcer of the Law and Exorcist of the Jade Pivot of the Divine Firmament, also oversees the affairs of the various Thunder divisions. The rank is Senior Second Grade.

An official of the Golden Palace of the Nine Heavens also oversees the affairs of the Tai Xuan Metropolitan Office and matters within and beyond the central pivot. The rank is Junior First Grade.

The Commandant of the Golden Palace of the Nine Heavens also oversees the affairs of the Tai Xuan Metropolitan Office and matters within and beyond the central pivot. The rank is Senior First Grade.

Ranks of Female Immortals

Attendant Maidens of the Left and Right: Junior Ninth Grade; Plain Maidens Who Scatter Flowers: Senior Ninth Grade.

Attendant Maidens of Subtlety of the Left and Right: Junior Eighth Grade; Spirit Maidens Who Attend the Incense: Senior Eighth Grade.

True Spirit Maidens of the Left and Right: Junior Seventh Grade; Mysterious Maidens Who Administer Goodness: Senior Seventh Grade.

True Mysterious Maidens Who Exalt and Assist: Junior Sixth Grade; Divine Mysterious True Maidens: Senior Sixth Grade.

True Mysterious Maidens Who Attend in Purity: Junior Fifth Grade; Plain Maidens Who Attend the True: Senior Fifth Grade.

Maidens of Sublime Wisdom and Subtlety: Junior Fourth Grade; Maidens of the Upper Mystery: Senior Fourth Grade.

Jade Maidens Who Bear Incense in the Inner Court of the Upper Clarity serve as incense bearers in the inner court.

Jade Maidens Who Attend the Incense oversee the affairs of the inner hall of Ziwei. The Jade Perfected Who Keep the Register of the Dipper Bureau of the Jade Pivot (female immortals who administer the registers of names) assist with the affairs of Ziwei’s inner hall.

In the past, when Celestial Masters (a Daoist title for those authorized to transmit the teaching and confer registers) conferred registers, female Perfected (female immortals) were given titles such as “Heavenly Consort” and “Heavenly Concubine.” Today, when registers are conferred, such titles are not used without authorization; they are simply called “women.” Titles containing words such as “consort” or “concubine” may not be granted or filled by unauthorized promotion.

A junior official who serves for one year and saves more than ten people is promoted from Right Adjudicator to Senior Right Adjudicator. After another year, saving ten people earns promotion to Left Adjudicator; saving more than ten then brings promotion to Senior Left Adjudicator. After another year, saving more than twenty people brings promotion to the eighth rank; another year and more than twenty people earns the seventh rank; a further year and more than twenty people earns the sixth rank. After that, saving more than thirty people over two years brings the fifth rank; saving more than one hundred over the next two years brings the fourth rank; and saving more than one hundred and twenty over the following three years brings the third rank. Afterward, accumulating twelve merits over five years brings promotion to the sixth rank; saving more than thirty people over the next two years brings the fifth rank; saving more than one hundred over the following two years brings the fourth rank; and saving more than one hundred and twenty over the next three years brings the third rank. Accumulating twelve merits over a further five years brings the second rank; then, after ten more years, accumulating one hundred and twenty merits brings the first rank. The third rank and above belong to the highest grades and are not easily attained. Only those with outstanding merit and conspicuous virtue, whose names are entered in the registers of the immortals, are qualified even to discuss these ranks.

During the assessment periods described above, exceptionally great merit in a single year may earn promotion by two ranks at once, but by no more than two official positions. If someone has accumulated much merit but does not wish to accept promotion, that merit may be carried forward and counted toward the assessment of subordinate officials.

If someone completes a year without merit or fault, they remain in their current position.

If someone has both merit and fault in a year, merit may only be used to offset the fault.

If someone lets the years pass without purpose, accumulating faults but no merit, they are unqualified to serve as an official. The assessment records document matters as they are, with no room for favoritism. One should report one’s own faults; how, then, could one recklessly seek promotion?

Saving and guiding people to liberation is called “merit,” while cultivating virtue is called “conduct.” One merit is roughly equivalent to saving one hundred people. Merit may be converted into fractional credits, but there must be no favoritism. One should report one’s own faults; how, then, could one recklessly seek promotion?

Rescuing people is called “merit,” while accumulating De (Virtue) is called “conduct.” Roughly speaking, one unit of merit is equivalent to helping a hundred people. Proportionally, helping more than ten people counts as one point. Praying for the state’s longevity or averting a major disaster may count as two units of merit, since these acts benefit people on a broad scale. Praying for clear skies or rain for the people, driving away crop pests and locusts, ending a major epidemic, or warding off floods and fires may count as one unit of merit, as these acts benefit the people and all living things. If a violent, entrenched evil spirit causes trouble, manifests to wreak havoc, and cannot be subdued by others, completely eliminating it may count as one unit of merit.

Good deeds outside these categories may be assigned points according to their scale and importance. Completing a Zhaijiao rite (a Daoist ritual offering prayers for blessings and averting disaster) on someone’s behalf; refining and liberating the souls of the dead; resolving enmities; or pleading for the people may each count as one unit of merit if the act brings clear, demonstrable results and relief. Other good deeds are likewise assessed according to their importance. Safely delivering a difficult birth, with both mother and child surviving, may count as one unit of merit. If either mother or child suffers harm, the value is calculated according to the circumstances, starting at one point. Matters not listed individually are to be assessed reasonably in light of the situation.

Those who also serve in the offices of the Central Heaven Court, the Taiji Court, the Demon-Subduing Court, the Yellow Register Court, the Great Clarity Court, the Purple Court, the Upper Palace of Nanchang, the Office of Refinement, and other such institutions hold corresponding titles of rank. Here, “rank” refers to levels of Daoist ritual office, and “concurrently serving” means holding a post in an additional institution.

Those of the ninth through seventh ranks are titled “concurrently overseeing the affairs of [a given court].” Those of the sixth through fourth ranks are titled “concurrently supervising [a given court].” For posts involving the rites of the Office of Refinement and the various courts, those of the third and second ranks are titled “concurrently directing [a given court].” Those of the ninth rank and above may concurrently hold a ritual office in the Upper Palace of Nanchang; those of the fifth rank and above may concurrently oversee the affairs of the Yellow Register Court.

There are also titles for commanding ghosts and spirits, City Gods, and troops. Those of the ninth through seventh ranks may bear the title “Commander of the Affairs of Ghosts and Spirits in the Three Realms.” Those of the eighth and seventh ranks may bear the title “Director of the Affairs of Ghosts and Spirits in the Three Realms.” Those of the seventh rank and above may bear the title “Supervisor of the City God Office.” Those of the sixth rank and above may bear the title “Director of the City God Offices of the Nine Provinces.” Those of the fifth rank may bear the title “Commander of the Troops of the Sacred Mountains and City Gods.” Those of the fourth rank may bear the title “Supreme Commander of the Troops of the Sacred Mountains and Rivers.” Those of the third rank may bear the title “Commander of the Troops of the Nine Heavens.”

Second-rank officials oversee the spirits of the Three Realms (Heaven, Earth, and Humanity) and adjudicate matters concerning grotto-heavens and blessed lands, as well as Jinglu—the places where Daoist priests practice or establish altars.

Those beginning to study Daoist methods must first receive a register before they may take up a position at the ninth rank from the bottom. The full ninth-rank position may not be held by anyone who has not received a register.

At a Zhaijiao purification ritual, even someone who holds a ritual office of another rank cannot make their sincere intention reach its destination if they have not received a register. The same applies to someone who has received a Dugong register but does not hold the office of libationer.

To hold an office at the seventh rank or above, one must receive the Mengwei register; at the fifth rank or above, the Dongyuan register; at the fourth rank or above, the Shenxiao register; and at the third rank or above, the Dadong register. Without the required register, one may not hold office. The original text repeats some of these rank requirements and the phrase “sincere intention cannot reach its destination.”

The method one practices must correspond to the register one receives; the two must not conflict. Those who practice the Tianxin method should receive the Dugong register; those who practice the Five Thunders method, the Gaoshang Shenxiao register; those who practice the Lingbao method, the Zixu Yangguang and Lingbao Zhongmeng registers; those who practice the Tianpeng method, the Beidi Fumo register; and those who practice the Tianshu method, the Shangqing Huiche Bidao register. The Zhaohou Southern method has its own lineage and requires the Zhaohou register.

The Tianxin method is regarded as the foundation of all methods. The Dugong and Mengwei registers together are divided into twenty-four ranks, which one may receive in sequence, advancing one rank at a time.

The Southern and Northern Courts are called the civil ranks, while the Thunder Department is called the military ranks. Beginners are best suited to start with the civil ranks, from which it is easier to move into the military ranks. Moving from the military ranks into the civil ranks is more difficult.

The Five Thunders are the Heavenly Thunder, Divine Thunder, Dragon Thunder, Water Thunder, and Community-Command Thunder. The Heavenly Thunder is the divine bureau that serves as the court of Heaven’s attendants; the Divine Thunder is the source of the commands of Thunder; the Dragon Thunder protects the sea treasury; the Water Thunder governs rain and the nourishment it brings; and the Community-Command Thunder consists of spirits famed for their loyalty and righteousness, who receive offerings in renowned mountains and great rivers. These spirits carry out the commands of the Heavenly Emperor above and personally attend to affairs among the people below, so they may be dispatched under orders.

The “Four Offices” refers to the four departments under the Jade Bureau Five Thunders Office. The Jade Bureau Five Thunders Office has a Perfected Lord who commands the Thunder Department, oversees its affairs, and can deploy its forces.

The Jade Bureau Five Thunders Office governs three departments: the Jade Pivot Five Thunders Office, which handles thunder rites; the Thunder Court Directorate, which administers punishments; and the Penglai Directorate of Waters, which oversees rivers, lakes, and other waters. All three fall under the overall authority of the Jade Bureau Five Thunders Office. Matters such as escorting criminals or handing them over to the courts must not be taken beyond one’s authority and sent directly to the Pivot Bureau; they may be handled only by the Thunder Court Directorate. The title of the Jade Bureau Five Thunders Office must not be used casually or falsely.

Those receiving the transmission of a method for the first time must choose as their teacher a person of the present age who is learned, discerning, and upright in character. The teacher, in turn, should transmit it only to someone truly suited to the Dao. Before the transmission, one must first summon the Protecting Officials, take an oath of alliance, fast, and sincerely submit the documents, completing all the required guarantees. Only then may one report the matter and submit the formal petitions according to ritual, and receive credentials of transmission such as the Divine Empyrean illumination document and the register certificate. Afterwards, one holds a Jiao (Daoist sacrificial and prayer ritual) to thank the teacher and invites the ritual generals to take their places at the altar.

If the recipient earns merit within a year and, according to the regulations, is due promotion through the ranks, officials of the same grade must be assembled to provide a guarantee. The matter is then submitted to the ordination teacher following the procedure described above, reported through formal petitions, and processed as a transmission of rank. This must not be treated carelessly or with irreverence. If the teacher has learned the method incorrectly and the disciple acts rashly and carelessly, then even if the disciple is nominally entered into the register of immortals, their name may not truly be recorded. The celestial generals will not descend; instead, ghosts from illicit shrines may impersonate them, cause disturbances, and recklessly bring calamity. The true divine officials will investigate, and the resulting offense is no light matter.

The scripture stresses again that receiving a method for the first time must not be done carelessly or irreverently. If the teacher has learned the method incorrectly and the disciple rushes ahead recklessly, carrying out the procedure in haste, the disciple’s name may not be entered in the register of immortals, and the celestial generals will not descend. Instead, ghosts from illicit shrines may impersonate them and cause calamities. The true divine officials will investigate, and the resulting offense is no light matter.

When someone first receives the teachings, or is promoted in recognition of merit, they should, after paying respects to their master and receiving the teachings, give a detailed account of the circumstances, dates, lineage, and names involved, along with the ritual office they hold, the merit they have accumulated, and the rank to which they are entitled. These details should be prepared in a formal document and submitted to the Inherited Celestial Master of the Zhengyi Mysterious Altar—the ritual altar presided over by the Celestial Master of the Zhengyi tradition. The Master can then memorialize them to the authorities above and issue a certificate of appointment. Only then can the recipient be entered in the Jade Register, so that the gods may know of and recognize them.

If someone disregards whether their merit warrants the rank and seeks only to boast before others; or, without paying respects to a master and receiving the teachings, invents a rank and promotes themselves; or writes down a ritual office and rank at will without receiving instruction from a master, these are all empty documents that obstruct the Mysterious Altar’s memorial. Even if an official document is issued, what use would it be? The relevant ritual rules are clearly laid out. Take warning and act with care!

“Chapter on Directing the Cycles of Creation”

“Section on the Three-Five Flying Steps of the Dipper”

The master said, “How can the secret of Three and Five—the mysteries of cultivation concerning the numbers three and five—be easy to understand? The Dao gives rise to One; One gives rise to Two; Two gives rise to Three. The Three Qi divide and transform, and the three lights of the sun, moon, and stars appear. Once the three lights have appeared, the Three Powers of Heaven, Earth, and Humanity are in place. Taiji gives rise to the Two Modes (Yin-Yang), and the Two Modes give rise to the Four Images. When the Four Images are complete, the Five Phases are complete as well. When the Five Phases are complete, the Five Planets appear; when the Five Planets appear, the Five Sacred Mountains rise up.

Thus, the same principle has different correspondences on different levels: in the Dao, it is the Three Pure Ones (Sanqing); in the human world, the Three Powers; in the system of spirits and deities, the Three Origins; and in the human body, the three regions. Likewise, in the Dao there are the Five Elders; in the heavens, they correspond to the Five Planets; on Earth, to the Five Sacred Mountains; and in the human body, to the Five Organs. The human body contains the forms of Heaven and Earth: its outward features belong to Yin-Yang, and Qi flows through the whole body. It, too, contains these correspondences. If the Three Dantian (upper, middle, and lower energy centers) cannot gather their essence, and the Five Organs cannot hold spiritual energy, one will drift ever farther from the Dao.

Those who can cultivate gather treasures in the Three Dantian, direct the Five Qi (the Qi of the Five Organs) toward the original spirit, restrain the po-soul and govern the hun-soul, and bring spirit to fullness and Qi to abundance. This is the principle by which the Immortal Way cherishes life. Without cultivation, the Three Hun Souls become the Three Corpses—the malevolent spirits said to dwell within the body—and the Five Qi become the Five Thieves, forces that harm body and mind. The Five Thieves in turn bring five kinds of suffering. This is the principle by which the ghostly way leads to death.

Among all things between Heaven and Earth, human beings are the most spiritually perceptive. Thus, the direction of the fingers and the placement of the feet can accord with the true Dao, and from this comes the method of pacing the Dipper: following prescribed steps that symbolize communication between Heaven and Earth. Pacing the Dipper is a way to summon the refined Qi that soars through the heavens, tread upon the spiritual energy of Earth, and set the body’s true Qi in motion. It brings the virtues of the Three Powers—Heaven, Earth, and Humanity—into harmony and gathers the Nine Qi. As the ritual is performed, spirits and deities move along with it, and Heaven and Earth seem to turn as well. Every step, hand sign, and turn contains the principles of creation and transformation, while divine powers guard both sides.

Thus, one step symbolizes Taiji, two steps the Two Modes, three steps the Three Powers, four steps the four seasons, five steps the Five Phases, six steps the Six Pitch Standards (the six ancient musical pitches), seven steps the Big Dipper, eight steps the Eight Trigrams, and nine steps the Nine Spirits. This is the foundation of the various rites of pacing the Dipper.”

The master said, “The true method of Yubu (the ritual steps walked according to a prescribed pattern in Daoist ceremonies) has been lost to the world. People today think that four steps symbolize the four seasons, five steps the Five Phases, six steps the six pitch standards of the ancient musical system, seven steps the seven stars of the Northern Dipper, eight steps the Bagua (Eight Trigrams), and nine steps the nine spirits. In truth, Yubu is the foundation of all phenomena.”