《上清镇元荣灵经》

Shangqing Zhenyuan Rongling Jing (Scripture of Highest Clarity on Stabilizing the Primordial and Glorifying the Numinous)

The Most High (Taishang, the honorific Daoism uses for the supreme deity) transmitted this method to the Immortal Duke. The Immortal Duke cultivated the Way on Mount Tianmu, attained the Dao (the Way), and in broad daylight ascended freely to heaven.

The Most High said: Whoever would practice the method of communicating with spirits must begin on the primordial day (the first day of the first lunar month); the remaining steps follow the monthly establishment of the month in question (the calendrical method of marking months by the twelve earthly branches) and are carried out in the corresponding direction.

First write the text above on paper in cinnabar and swallow it; only then may the later steps be performed, and they are said to bring a numinous response. The incantation is:

“Yellow Thearch Taijia, set Shen (spirit) in motion and pursue the numinous. Jing (essence) and Qi (vital energy) assist me; immortals and deities support my form. Quickly, quickly, in accordance with the statutes and ordinances.”

First observe ritual abstinence for five days. At the chou hour on the primordial day, use the three grains and the grain candle and perform the rite where the person of the Lower Prime is. (The meaning of the original phrase “the three grains, the grain candle, and the place of the person of the Lower Prime” is unclear.) Write seven talismans on paper in cinnabar, burn them to ash, and put the ash into one shi of water. Wash the ears with the talisman water, and one can hear ghosts and spirits speaking; wash the hands and feet, and one can seize every kind of ghost and spirit; rinse the mouth, and one can converse with ghosts and spirits; drink the talisman water, and one can discern the intentions of every kind of ghost and spirit.

After the washing is completed on the primordial day, eat nothing until dusk that day, speak with no one, and do not see livestock, women, or persons in mourning. That night, spread one clean mat in the courtyard, lie on the back with the head toward the south, and gaze at the Northern Dipper. At midnight one will see the scenes within the Purple Tenuity Palace (the celestial palace spoken of in Daoism), hear the sound of the qin and se, and see heaven and earth appear bright and manifest. Then recite: “This humble person who dwells apart comes before the Imperial Lord of Purple Tenuity.”

When the recitation is finished, close the eyes and inhale three times through the nose, imagining the Qi of heaven entering the body; then inhale three times through the mouth, imagining the Jing and Qi of the earth entering the body; then inhale three times through mouth and nose together, imagining the Shen and Qi of the human person entering the body. With each inhalation, hold the breath once; then repeat the sequence three times in order. Afterward open the eyes and watch the Northern Dipper until sunrise. One may then eat, but must still keep the ritual abstinence.

On the mao day of the second month (the mao day in the second lunar month), set up an altar and perform the next method. Join the two taboo names of the Thearch of Bright Heaven, write in cinnabar a talisman three cun long, and place it in a five-colored pouch. On the mao day of the second month, also write out the seven stars of the Northern Dipper, set the talisman on the altar, and wear it on the person.

Pojun (one of the seven stars of the Northern Dipper, and also the name of that star).

In this passage of the Jing (scripture), “star talisman” refers to the Fulu (talismans and registers) corresponding to the stellar lords, and a “stellar lord” is the deity of a star. The summoning of deities, the commanding of ghost soldiers, and the inquiry into affairs described in the text are ritual conceptions recorded in the scripture.

Po Jun

This is the star talisman of Po Jun. The stellar lord wears vermilion robes and a red headcloth, is followed by twenty-five vermilion-yang attendants, rides in a red carriage, and travels beneath a red canopy.

One who wishes to learn of the rise and decline of the world, whether emperors govern well or poorly, the outcome of wars, the situation of enemies and of threats along the borders, or whether one is oneself suited to raise troops, may wear this talisman. When the rite is performed, wine and dried meat are prepared; one stands beneath the constellation and prays with concentrated intent, and the deity comes in response. Ordinarily one need speak only five or six sentences. If the matter sought is held in the mouth and recited, ghost soldiers arrive at the sound of the voice and submit to one’s command; when they are no longer needed, the Fulu is removed and the ghost soldiers disperse. If one wishes to know the names of the ghost soldiers, one may ask directly and learn them at once.

The scripture then repeats the appearance of the Po Jun stellar lord and the method of inquiry, and says that whatever is considered fitting may be carried out in this manner.

Wu Qu

This is the star talisman of Wu Qu. The stellar lord wears red on the upper body and yellow on the lower body, has sixteen attendants, rides in a red carriage, and travels beneath a yellow canopy.

One who wishes to learn martial skill may, on the night of the last day of the month, go to a secluded place, prepare one bow, one arrow, and one knife, bring wine, hold the talisman, and pray. The deity arrives at once, teaches various abilities, and departs when the matter is finished.

Lian Zhen

This is the star talisman of Lian Zhen (the original text writes “Kang Zhen”). The stellar lord wears white robes, has fifteen attendants, rides in a white carriage, and travels beneath a white canopy.

One may inquire about another person’s marriage and whether fields and dwellings are secure, and may also inquire about the progress of studying the arts of the Dao (the Way), the condition of the sons and grandsons of the household, and whether outsiders harbor treachery or wickedness; the deity reports each matter in turn.

Wen Qu

This is the star talisman of Wen Qu. The stellar lord wears blue-green robes, has one hundred attendants, rides in a carriage, and travels beneath a blue-green canopy.

One who wishes to understand the future, seek the way of long life, or search out lingzhi may, at the hour corresponding to oneself, bring wine and dried meat as an offering, then inquire of the deity and ask for guidance. The scripture also says that forgotten graves may be inquired about.

One may also inquire about evil matters and strange phenomena that appear in dreams, as well as abnormal wind and rain, falling stars, solar eclipses, anomalous signs in earthly springs, and cases in which the sun and moon encroach upon one another or are obscured.

Ju Men

The original text lists only the name “Ju Men” and attaches no corresponding content from the scripture.

The Jumen Star Talisman (fu): the star lord wears yellow robes, is attended by fifty followers, and rides in a carriage with a yellow canopy. If one wishes to assist a ruler, a feudal lord, or an official salaried at two thousand shi, yet meets with flight, baleful calamity, or the pressure of illness, or seeks office without success, one may divine according to the method described above. When study brings doubt, when one cannot decide whether to adopt or reject a medicine, or when omissions are found in documents, one may likewise divine. Carrying this talisman and going forth, one may also inquire at the same time about the exalted ministers of heaven and about amorous matters between men and women.

The Lucun Star Talisman: the star lord wears blue-green above and white below, is attended by twenty followers, and rides in a carriage with a white canopy.

If one wishes to trade for profit, to seek buried goods, or if a woman seeks a child; if one wishes to find runaway bondservants or lost property, to ask about flood and drought in that year, the length of a person’s life, whether a sick person can recover, whether a bid for office will succeed, or the outcome of a lawsuit—one may in every case take the talisman and go to divine. The scripture further says that rulers and feudal lords will honor and favor the bearer, and that men and women will attach themselves and submit. Placed on the head, the talisman makes one invisible to others; placed beneath the feet, it keeps one from drowning in water, from being burned in fire, and from harm by blade or weapon. Its other effects are as previously described.

The Tanlang Star Talisman: the original text writes “Guilang Star Talisman.” The star lord wears black, has eighty-one attendants, and rides in a carriage with a black canopy; the attendants all carry long swords and inspire fear. The scripture states that if one wishes to do violence, to oppress the children of others, to avenge enmity and grievance, or to pursue other extremely dangerous and malicious ends, one may divine according to the method described above.

What follows recounts harmful uses of this talisman. The scripture says that if a name is written beneath the talisman and it is secretly buried before another person’s gate, at night one will continually hear ghosts and spirits calling; once the talisman is removed, this ceases. If the talisman bearing the name is placed on the roof for three days, fierce beasts, uncanny birds, and other vicious creatures gather about the dwelling; after ten days the household meets with calamity, and once the talisman is removed this ceases. Here the original repeats the account of burying the talisman so as to bring the calling of ghosts and spirits and the gathering of birds and beasts, and it contains the graphs “ao ming” (鳌名) and “ao xia” (鳌下); the wording is suspected of corruption, and the meaning is hard to determine. It also says that if the talisman is placed on a person’s body for five days, medical treatment cannot bring a cure; once the talisman is removed, the effect ceases. If the talisman is placed in the mouth, a lawsuit disperses of itself and the matter is resolved.

What is recorded above is the Seven Stars Talisman, a kind of Daoist Fulu (talismans and registers). Draw the talisman on paper with cinnabar; the paper should be three cun square. If one wishes to petition the deities, or has some other use for the talisman, one may proceed according to one’s own intention.

A person born in the Lower Prime—that is, born at the time Daoism calls the Lower Prime—who suffers from a grave illness long uncured may offer wine in sacrifice and then inquire of the deities about good and ill fortune and the celestial signs. After the recitation, the deities will appear at once; one should not be afraid. Other Fulu have their own uses and should be written according to the Jing (scripture/classic). After the sacrifice, if one sees the deities, one may bow in worship, which is better; if one does not see them, there is no need to bow.

The Celestial Emperor of Purple Tenuity—one of the celestial emperors venerated in Daoism, also called the Northern Pole—changes form without constancy and often appears as different figures among tens of thousands of people. One must not lightly put questions to him.

Those who wish to have their names removed from the register of the dead and added to the register of the living should all dwell in the mountains, abstain from the five grains, abandon the things they cherish, stay far from glory, wealth, and clamor, refrain from the pleasures of sound and sensual beauty, concentrate on reciting the Dao (the Way), and withdraw from the dusty world. Only those who can do these things may receive and uphold this method, and may hope to take part in the affairs of the Celestial Emperor.

Write the talisman in cinnabar on white silk three cun square, and swallow one each day until the thirty-six days are complete. With eyes closed, visualize Zhenyi, the original true Qi (vital energy), or the fundamental essence, spoken of in Daoist cultivation. In this way the intestines will turn to gold and the bones to silver, and one’s merit will equal that of the Celestial Emperor. If one continues to take it without ceasing, one will become spiritually transformed and free, capable of all things—riding cranes and driving dragons, going wherever the heart wishes, commanding ghosts and spirits, and living as long as heaven and earth.

The Most High (Taishang) says: This talisman is the foundation of every kind of cultivation, and it is also a method for summoning the spirits. When a Daoist priest obtains it, he may hope to become an immortal and take his place among the sages; these things are not difficult.

If one cannot dwell in the mountains to cultivate, yet possesses this scripture (Jing), one may use cinnabar to write the talisman on yellow silk five cun long, write one’s own name and month of birth beneath the talisman, place it in a five-colored pouch, and keep it on the crown of the head or inside the collar. According to the scripture, one may in this way seek a smooth official career and an abundance of wealth and goods, and may also remain far from the evil paths and gain the respect and affection of others.

When receiving this talisman, one must ascend the altar and write with cinnabar a talisman three cun long. While this talisman is being written, eight lamps are to be lit on the altar; fragrant oil is prepared in each of the four directions, and four knives are set in place. The altar is provided with four tiers of steps. The talismans are arranged in the form of the Seven Stars of the Northern Dipper (Beidou), one chi and two cun apart from one another; then, according to the monthly establishment of the current month (the directional position of the month as marked by the twelve earthly branches), the Pojun talisman is placed at the center of the Ziwei (Purple Tenuity) talisman altar. Beneath each talisman a sheet of white paper is laid. Cloth one zhang and two chi long is spread as a seat; five cups of wine and seven dishes of dried meat are prepared; petition-incense fires are set in four places; and the vessels are all to be of different colors.

The altar is four chi high and has four tiers of steps. After the altar has been properly laid out, one is to stand upright and correctly along the altar’s north–south orientation and use the jiuban (the board used in the rite for writing the petition text). The petition text is written on the jiuban. The altar may be set up in a courtyard or in an empty house, but a place where no one else is present must be chosen; the site is to be kept clean and must not be defiled.

Respectfully, in such-and-such a year, on the first day of such-and-such a month, at such-and-such an hour, I, your servant so-and-so, a disciple of the Great Mysterious Capital of Zhengyi (Orthodox Unity), reverently report to the Venerable Lords of the Nine Heavens, the Great Thearch Sovereign Lords, and the Old Lord of the Great Ultimate: Your servant is dull in capacity and foolishly ignorant, and knows nothing at all of the Great Dao (Dao, the Way); and because the age is in disorder and I lack the guidance of an enlightened teacher, I venture reverently to invite the Celestial Worthies (Tianzun) to descend and come to the seat that your servant has prepared. Your servant bows twice.

The Seven Star Lords (the seven stellar deities of the Northern Dipper) arrive together and take their seats before the altar, appearing clearly before one’s eyes. Do not be afraid; then address them as follows:

“Your servant is dull by nature and has little understanding. Having been favored to receive the methods of the Dao (the Way), and living between Heaven and Earth, I wish to seek long life. I also wish to know every matter of good and ill fortune, past and future; to learn martial arts and gain a broad command of every kind of skill; and to understand the parting and reunion of husband and wife, and the gain and loss of property. I further wish to know, and to inquire on behalf of others about, inauspicious matters, so that these misfortunes may disperse and turn to auspicious joy. I hope that whatever I seek I may obtain, that whatever I do may succeed, that the Fulu (talismans and registers) I perform may prove efficacious, that in seeking the Dao I may become an immortal, and that my daily livelihood may go smoothly. When the rite is over, may Heaven look down in compassion and accept your servant’s humble wish.”

Restoring the Burner and Sending Off the Deities

When a jiao rite (a Daoist ritual of sacrifice and prayer) is held in the ordinary way, the Seven Star Lords come to the altar and take their seats, manifesting in heaven; Ziwei (here meaning the deities associated with the Purple Tenuity) causes people to see them. Do not perform any further sacrifice. When the rite is finished, take the offered wine and food and eat them; if they cannot be eaten, bury them. Cast the sacrificial vessels and the rest together into water flowing eastward, burn the petition board (the board on which memorials are written), and swallow the talisman. Then sweep the ground. When the altar is set up, ordinary formal dress is enough; there are no other taboos. If questions arise afterward, inquire by the method given above. Those who wish to learn the Ziwei method should likewise follow what has been set out above.

The Most High says: To perform this ritual, choose a day of clear weather, free of wind, rain, and dark cloud—best of all a mao day in the second month (a day marked by the earthly branch mao). If the sky is overcast and the stars cannot be seen, wait until the chen month of the third month (the month marked by the earthly branch chen); the rite may also be held in the fourth month. Observing abstinence for a hundred days or more is better still. If one can often concentrate on visualization, the deities will regularly come and show their forms, appearing many times for people to see. The day chosen should still be clear and free of wind and rain, a mao day of the second month; if the sky is overcast, one may wait until the chen month of the third month, or hold the rite in the fourth month. Abstinence of a hundred days or more is better, and with frequent visualization the deities will manifest many times.

One should also take the day on which the month is first established (the opening day of the month as marked by its earthly branch) and, according to the month, set in place the Pojun talisman. When the rite is held on a mao day of the second month, proceed by this method. In every case the rite requires wine and meat. Concentrate and silently recite the divine names, observe the star that corresponds to oneself, and establish separate shrines for sacrifice. In times of danger, the star to which one’s natal destiny belongs will come to the rescue, protecting and blessing the person wherever he or she may be.

Whenever Fulu (talismans and registers) are written, the first day of the first lunar month is ordinarily chosen; in the other months, an auspicious day is selected within the month concerned. The writing is always done at cockcrow: three lamps are lit beneath the North Star, and the talisman is written with well water and cinnabar. Before writing, one first stands facing north and announces:

“This disciple, So-and-so, respectfully announces to the Most High Lord Lao, to Heaven and Earth, the sun and the moon, and to the North Pole and the Northern Dipper. If the talisman is written for the ritual capital, one addresses the honored deities of the Seven Stars; in other cases, one addresses the stellar honored deity that corresponds to the matter sought. The disciple of pure faith, So-and-so, of such-and-such an age and dwelling in such-and-such a township, now receives the true imperial numinous talisman bestowed by the Most High Lord Lao, and prays that the honored deities of the numinous talisman will come to assist this disciple, so that what is sought may proceed smoothly and as wished, and the desire of the heart may be fulfilled.”

When the announcement is finished, one bows twice and then sits facing north to write the talisman. According to the proper method, the breath should be held and not allowed to rush out and scatter; one breathes gently through the nose and exhales only slightly. The breath is held as the brush is set down and released as the brush is lifted. In this way a headache may be avoided.

Whatever one’s station, high or low, and whatever the year of one’s birth, all people are under the authority of the star lords of the Northern Dipper (Beidou). One should remember the star lord to whom one belongs. If sudden disaster or distress arises, one calls that star lord’s name and asks, “Save me, help me,” calling three times and bowing three times; the star lord to whom one belongs will then come to one’s aid. If one cannot remember which star lord one belongs to, one calls together the names of the Seven Stars of the Northern Dipper and asks them to rescue one and remove the calamity. This is an important rule of the Heavenly Dao (the Way).

Those born in a zi year belong to the star lord Tanlang, named Lingshenzi. Those born in a chou or hai year belong to the star lord Jumen, named Zhenwenzi. Those born in a yin or xu year belong to the star lord Lucun, named Weifuzi. Those born in a mao or you year belong to the star lord Wenqu, named Shihuizi. Those born in a chen or shen year belong to the star lord Lianzhen, named Zihengzi. Those born in a si or wei year belong to the star lord Wuqu, named Taichezi. Those born in a wu year belong to the star lord Pojun, named Taibinzi.

When sudden disaster or danger is met, one faces the direction of the Northern Dipper, treads the Yubu (Yu steps) three times, and then calls the name of one’s own star lord, asking it to come to the rescue and relieve the calamity. The Yubu is a particular manner of stepping used in Daoist ritual.

The foregoing is taken from the Taishang Sanjia Yuce. The text that followed in the original work is missing; the passages before and after are supplied in the Shangqing Mifa Ce, which must be consulted.

The divine talisman against traveling illness is said to be usable in sudden onset of disease and other emergencies, so as to relieve calamity. This material likewise comes from the Taishang Sanjia Yuce. The text that followed in the original work is missing; the passages before and after are supplied in the Shangqing Mifa Ce, which must be consulted.

The divine talisman of the illness-bringing spirit can treat all manner of sudden ailments, such as red and swollen eyes, malignant swellings, and ding sores. Written in cinnabar as a talisman (fu) and worn on the head or at the neck, it causes the illness to reveal itself once one arrives at the home of the sick. After the condition has shown itself, offer incense cakes in sacrifice; there is no need to present wine or meat.

The scripture (jing) says that this deity has the form of a woman, dressed in black, holding a curved oar and riding a donkey, with the surname Zhuan; another account holds that her surname is Cao. If the illness flares up, write the talisman in cinnabar and it will be cured. If one wishes the illness to break out again, write the patient’s name in ink on blue-green silk, place it in the stove, and burn it, and the illness will recur; when a cure is wanted, write the talisman once more in cinnabar and recovery will follow. The incantation says: “I respectfully invite the envoy of the Northern Lord. May you come to this place in your carriage. Please relieve the illness, and do not take offense. Quickly, quickly, in accordance with the statutes and ordinances.”

Tiance Talisman

This deity is an envoy of the Celestial Emperor, surnamed Shukesi. He constantly flies throughout the world under heaven, able to foresee good and ill fortune and to know things that have not yet come to pass. The scripture first says that this deity arrives here in the likeness of an immortal, and one asks him to relieve the illness and not to take offense.

Tiance Talisman

This deity is an envoy of the Celestial Emperor, surnamed Shukesi. He constantly flies throughout the world under heaven and can foresee auspicious and inauspicious fortune as well as things yet to come. He resembles an immortal, wears celestial robes and a floral crown, and travels upon the clouds; he can raise wind and send rain so that the year’s harvest is abundant. Write the talisman in cinnabar on a pouch of blue-green silk, then fasten the pouch to the lapel at the chest. After the Tiance deity appears, one may ask him about matters of good and ill fortune. The scripture specifically states that this talisman must not be written a second time. The incantation says: “The sun is my father, the moon is my mother, the Five Stars are my brothers, and Taiyi is my friend. I employ the divine Tiance talisman to overpower and subdue all spirits and ghosts. Quickly, quickly, in accordance with the statutes and ordinances.”

Talisman for Summoning Spirits

This talisman is used to summon and register all kinds of ghosts and spirits. Write it in cinnabar on a sheet of paper three cun square, roll it up tightly, and hide it in a crack of a door, of a wall or house, or of the ritual altar, without letting anyone see it. The scripture says that before the ritual master has even taken his seat, the household’s kin and elders, together with the door god, the household guardian, and the stove god, will all come before him. When asked about matters of good and ill fortune, they will report, one by one, the names of the ghosts and spirits of successive ages. Once the talisman is taken down, the ghosts and spirits disperse.

Kuangye Talisman

Write the talisman (fu) above on paper in cinnabar. If one wishes to seek a lost grave, write out, one by one, the name of the deceased together with the names of the ghosts and spirits handed down through successive generations. Once the talisman has been taken up, it is said that those ghosts and spirits will disperse.

Talisman of the Grave Wilderness

Write the talisman on paper in cinnabar. If one wishes to seek a lost grave, write the name of the deceased on the talisman, place the talisman beneath the feet, and recite: “In the dark and hidden depths, please manifest in accordance with my talisman; urgently, urgently, I command you to still your breath.” After a short while, it is said, a ghost will appear. Follow the ghost, and the location of the grave will be known. The scripture (jing) declares this method to be highly efficacious.

Talisman for Binding Thieves

The scripture says that there is a spirit-monster surnamed Quan, skilled at taking on human form: on its head are ears like those of a donkey, it has no mouth, it crawls upon its knees, a tail trails behind it, it wears black clothing, its nature is fierce and vicious, and when angered it will kill.

It is said that both a thief and a person who has been robbed may be bound by this method. Draw the talisman on paper in cinnabar, then draw a human figure beneath it, and swallow the talisman. If something is lost at night, spray water toward the direction of the Northern Dipper (Beidou) and recite the incantation:

“The Azure Emperor of the East is the Azure Dragon; quickly bind the thief and bring him to my side. The Red Emperor of the South is the Red Dragon; quickly bind the thief and bring him to my side. The White Emperor of the West is the White Dragon; quickly bind the thief and bring him to my side. The Black Emperor of the North is the Black Dragon; quickly bind the thief and bring him to my side. The Yellow Emperor of the Center is the Yellow Dragon; quickly bind the thief and bring him to my side.

I command the divine talisman of Tiance to dispatch you to seize the various spirits. If you do not heed my command and defy my order, I shall bind you and cause you to perish of yourselves.

I rebuke the divine water: spray it to the east, and flowing water runs dry; spray it to the south, and the blaze of fire is extinguished; spray it to the west, and the radiance of metal is broken; spray it to the north, and the mountains split and collapse; spray it upward, and the Pillar of Heaven snaps; spray it downward, and the Door of Earth is opened through. Spray water to bind a single thief, and ten thousand thieves are cut off. Bind them quickly, bind them quickly!”

The scripture says that by the next day the thief will stand of his own accord before the gate, holding in his hands what he has stolen. When the ritual master tells him to leave, he sets the things down and goes; spray water once more, and the thief departs as well. The scripture further says that when Dongfang Shuo practiced this method in former times, it proved highly efficacious.

Talisman of Spirits and Monsters

This talisman (fu) is used to subdue strange beings that have hidden themselves. Take a peach branch from the east, split it, and cut the pieces to a length of three cun. Write on one piece with cinnabar; handle the other two pieces as the master instructs. Once they are set down, the creature will depart; then spray water to drive it off. Tradition holds that Dongfang Shuo once proved this method effective.

Talisman for Spirits and Anomalies

This talisman is used to subdue strange beings that have hidden themselves. Take an eastern peach branch, split it, and cut the pieces to a length of three cun. Write on one piece with cinnabar, then join the two pieces together, bind them with seven turns, and place them on that person’s roof. That very night one will hear the startled cries of turtledoves and sounds like a fox working mischief; the creature will then come to the roof. When the talisman is taken away, the creature will disperse. Tradition holds that the Most High Lord Lao once transmitted this method to the Supreme Sovereign Lady of Purple Tenuity (a female immortal in Daoist legend). Those of later ages who possess this talisman are said to be able to ascend to heaven in broad daylight and become companions of the immortals.

This talisman is said to make a person certain to win at boxing (gambling or games of contest). The paper may be of any size. Write it with cinnabar according to the method given above and place it beneath the feet: a man places it under the left foot, a woman under the right foot. It is said to be highly efficacious.

Laozi’s Talisman for Entering the Mountains: Write it in cinnabar on white paper and wear it on the person, and one may travel freely throughout the world.

If a perfected person wears this talisman for one year, he may enter the deep mountains, and Jing-guai (essence-sprites) will not dare approach.

Talisman of Wooden Release: On a jiazi day, write it in cinnabar on paper, dissolve it in water, and drink it. Lie down with the head toward the east, embracing a bamboo branch, as if dead. After one day, depart: leave the headcloth at the place where one lay, then take up the bamboo branch and leave. After leaving, do not look back; go far away to another place.

Wear this talisman when going to see an official, and it is said that whether the person is eminent or powerful, he will rise to receive you.

Talisman of the Master of Destiny: Use a piece of silk three cun long, write on it with cinnabar, wear it on the chest, and hold it in reverence. It is said to be highly efficacious.

Talisman for Distant Travel: Write the matter sought and one’s name on the talisman and place it under the left foot. When leaving, do not look back; go far away to another place.

Wear this talisman when going to see an official, and it is said that whether the person is eminent or powerful, he will rise to receive you.

Talisman of the Master of Destiny: Use a piece of silk three cun long, write on it with cinnabar, wear it on the chest, and hold it in reverence. It is said to be highly efficacious.

Talisman for Distant Travel: Write the matter sought and one’s name on the talisman and place it under the left foot.

Talisman for Managing a Livelihood: Used for making a living and handling complicated affairs. Write it in cinnabar on silk or white cloth and place it inside the collar. It is said to be greatly auspicious.

After the talisman has been written in cinnabar, do not let it come into contact with anything unclean, and do not let others see it. The talisman is three cun and eight fen long and eight fen wide. When a True Person—one who has attained the Dao (the Way)—enters the mountains to gather herbs, the talisman should be written in successive overlapping layers and made longer. One should also take a wooden board one chi and two cun long, write a proclamation and a mountain talisman on it, and carry it on the body while walking. In this way, it is said, divine beings will come forward to receive one, ghosts, monsters, and spirit-beings will not dare draw near, and the sprites of the mountains will bow in greeting.

When dwelling in the mountains, one may affix this talisman to a white wooden board and hang it on the door, away from the corners of the door. It is said that then the baleful influences of every quarter will keep their distance.

Whoever receives this method should choose the season of the first month, which establishes the branch yin, and the second month, which establishes the branch mao. It is performed at the xu hour (about seven to nine in the evening) on the first day of the first month, the second day of the second month, the third day of the third month, the fifth day of the fifth month, the seventh day of the seventh month, and the ninth day of the ninth month. Prepare a bowl of water, a clean knife, an incense burner, and a clean mat, and carry out the rite in a separate, clean room; do not let outsiders see it. Fellow practitioners may be present.

After taking a firm stance on the mat, first pay respects to the four directions, beginning with the east. When the salutations are finished, light the incense, wash the hands and face with water, and then sprinkle water toward the five directions. Next, face east and inhale seven times, reciting: “Azure Qi of the East (the azure vital energy of the East), enter my mouth.” Recite in the same way for the other three directions, and then pay respects once more to the four directions.

Then tread the Yu Steps (the method of pacing in Daoist ritual), turning to the left to face south, and then turning to face north. When turning, the head turns first and the feet move with it. In the movement, open the mouth so as to open the Gate of Heaven, bring the feet together so as to close the Door of Earth, and press the tongue upward so as to establish the Pillar of Heaven. Then form the Dujian mudra (a Daoist hand seal): press the base of the left palm with the thumb of the left hand.

While performing the method, one must remain pure and observe the precepts, avoiding meat and pungent foods, yuntai (vegetables of the rape kind), periods of mourning, and places defiled by women. Under none of these conditions may the method be transmitted. If such circumstances are encountered, one should first lift the relevant taboos and wash and purify the body. Only after the prescribed divine incantations have been completed will nothing be left out.

When the Yu Steps are finished, sit down, rinse the mouth with water, strike the Heavenly Drum (lightly tap both sides of the back of the head three times), then swallow the breath, and again hold a mouthful of clear water in the mouth. At this time one must not speak either. If one wishes to draw in Qi, stop writing, tread the Yu Steps, and recite the incantation:

The source text ends at the words “the incantation says” and does not provide the wording of the incantation.

All others are turbid, and I alone am clear; all others depart, and I alone remain; all others fall to ruin, and I alone come to fulfillment. When Heaven spread open and Earth split apart, I stood side by side with Heaven and Earth. I draw in the numinous Qi (vital energy) of the star Wenchang and let heart and spirit roam among the stars; I ascend the Mysterious Pivot and set out from Lianzheng. I eat and drink sweet, exquisite essence and share one body with the sun and the moon. At ease I ride in my carriage, taking the three phoenixes as my palanquin; feathered jade appears and vanishes, and the floriate canopy is hidden and revealed. In the Jade Hall of the Nine Heavens I sport beneath the cinnabar canopy; the Azure Dragon and the White Tiger attend close at my side. Quickly, quickly, in accordance with the statutes and ordinances.

The following lists the Talisman for Receiving the True, the Talisman for Opening the Eyes, the Heavenly Jia Talisman, the Earthly Jia Talisman, and the Human Jia Talisman.

The talismanic script of the Most High’s Jade Register of the Three Jia differs slightly from that in the previous book, so it is copied out again here. These are the talismans for Receiving the True, Opening the Eyes, Heavenly Jia, Earthly Jia, and Human Jia.

Talisman for Commanding Ghosts and Spirits: another ritual manual contains a talisman for commanding ghosts and spirits, but the original of this book did not include it, and its beginning and end are in disorder, so it was not copied. It is said that this is because the transmission was incomplete.

Another ritual manual contains a talisman for commanding ghosts and spirits, but the original of this book did not include it, and its beginning and end are in disorder, so it was not copied. Perhaps the master held something back and was unwilling to transmit it to the disciple; perhaps the disciple harbored hidden malice and could not pass on the ritual art in full. Because these two circumstances remain unclear, a talisman for commanding ghosts and spirits is copied here. It is said that one should choose a geng day or a xin day, take a slip of peach wood three inches long, draw the talisman on the slip, and bury it facing north; the ghost will then appear of its own accord and speak with you, so that what you seek is granted as you wish.

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