《天老神光经》

Your servant has heard that people cannot see their own appearance and must rely on water or a mirror to behold it, and that before an event has occurred one must discern its signs in order to know it in advance. The methods of divination by yarrow stalks and by scorching with fire, though regarded as obscure and abstruse arts, still depend upon the concentration of mind and Shen (spirit). Water and a mirror, though clear, still require the eyes in order to reflect. Thus the eyes can observe what is minute, while a person’s power of discernment can distinguish subtle omens. To set all these matters forth clearly is truly not easy; if even one point among them is left out, they can hardly serve as a basis.

By nature I am dull-witted and my skill is slight; I have only roughly read some uncommon books and barely grasped their essentials. The eyes can see what lies before them, judge near and far, and distinguish right from wrong, blue-green from yellow, and good from evil. Looking upward, they observe celestial phenomena—the movements of the heavenly bodies and natural signs; looking to the middle, they fathom human feelings; looking downward, they examine the myriad things of the earth. None of these capacities fails to depend upon the light within the eyes.

If the spirit-light within the eyes—regarded as the inner radiance that enables a person to discern things clearly—still remains, then when troops are sent out to fight, or when one crosses water and travels a road, one can detect the signs in the hue of Qi (vital energy) before one’s eyes. Should the spirit-light leave the eyes, calamity arrives at once: looking upward, one cannot clearly see the auxiliary stars, the assisting stars spoken of in ancient astral divination; looking to the middle, one cannot distinguish close kin from distant; looking downward, one cannot see the myriad things either. This is the disappearance of the spirit-light, and therefore one cannot perceive the mysteries within. When disaster is at hand, how can one avoid going astray?

Some say that a dim gaze comes from the spirit-light being obscured. If one can preserve and hold the spirit-light at the corners of the eyes, the canthi, and observe the star Wuqu, there is no need to trouble with yarrow-stalk divination or with scorching to inquire of omens. The good or ill fortune of affairs can be distinguished in advance; before battle is joined, victory and defeat can already be known. Practiced in this way, the text is brief and easy to transmit, and the principle, though subtle, is easy to grasp. It can indeed enable one to avoid danger and tend toward safety, turning misfortune into blessing.

From this one may know that the worthies of antiquity also foresaw fortune and misfortune by means of subtle signs. Emperor Gaozu of the Han felt a stirring in his heart and in the end escaped the plot to persecute him; Zhao Xiangzi, because his horse took fright, foresaw the circumstances of an assassin. From ancient times the sages and worthies have all honored Shi Kuang, a man of the Spring and Autumn period renowned for his skill in listening and discernment. Duke Ping of Jin and Zhang Liang also received essential instructions from the Old Man of Yellow Stone. Methods of this kind have been transmitted through the generations; the years are remote, so the writing inevitably contains errors, and the wording also has places of prolixity.

Not measuring my own capacity, I have attempted to put these materials in order and compile them into a single scroll, entitled Tianlao Shenguang, The Spirit-Light of the Celestial Elder, and respectfully present it to the court. I well know that Your Majesty’s thought is lucid and penetrating and that you are thoroughly versed in subtle principles; yet I still venture to speak, fearing that I take up Your Majesty’s time for reading, and also fearing that Your Majesty may deem these contents too slight and decline to adopt them. Though I am foolish and blunt, this truly proceeds from a sincere heart intent on protecting the sovereign. In an age of peril, these methods can help one preserve oneself, and when affairs arise they can also discern the auspicious and the inauspicious.

I earnestly beg Your Majesty to examine them with care and not to slight my shallow words. Bearing a heart of utmost loyalty, I risk death to present this memorial and offer it with reverence. Your servant is truly fearful and trembling; I deserve death, I deserve death. Respectfully submitted.

In the seventh year of the Zhenguan era, Li Jing, Right Vice Director of the Department of State Affairs and Duke of Wei, submitted a memorial. Li Jing arranged and compiled this text.

Duke Ping of Jin asked Shi Kuang, “When ordinary people set out on a journey or lead troops into battle, can they know beforehand victory and defeat, life and death?”

Shi Kuang replied, “One must observe the auxiliary star beside the Northern Dipper. If one is about to march out to fight and at night cannot see this auxiliary star, one should not move; this is an omen of great misfortune. If a sick person cannot see it, it means that his span of life is about to end.”

Duke Ping of Jin asked, “When the sky is overcast and the stars cannot be seen, how is one to judge good or ill fortune?”

Shi Kuang replied, “If the stars cannot be seen, one should observe the ‘divine light’ (Shenguang—the numinous brightness within the eyes of which the Jing [scripture] speaks). If the divine light likewise cannot be seen, one should not act rashly.”

Duke Ping of Jin asked, “What is the divine light like?”

Shi Kuang replied, “The divine light ordinarily resides in the eyes. In a dark place, one may lightly press the corner of the eye with a finger while shaking the head; if one can then see that auxiliary star, it means the divine light is still present. When many people look at the stars together and only one person cannot see it, it means that his auxiliary star has already departed—an omen of great misfortune. If a sick person cannot see the auxiliary star, it is to be feared that he will die within seven days. This method is subtle and profound; it may be called a unique art of observation.”

Duke Ping of Jin said, “Excellent.” He then had these words carved on a jade tablet, stored them in a casket, and often took them out to read.

The Yellow Emperor said, “When the heart is stirred and the eyes blink, one can foresee the good or ill fortune of one’s nature and life. The brightness of Heaven takes the sun, the moon, and the Northern Dipper as its signs; human discernment takes the eyes as its sign and the heart as its master. If one understands these things, one can preserve both body and life. The Shen (spirit) of the nose and of the eyes accords with the heart, so one should begin by observing these manifestations. If the heart stirs, the eyes blink, and the nose feels sour, one must attend to the divine light; when the divine light disappears, that is a great misfortune.”

“If one wishes to detect thieves or treacherous persons, one should concentrate the Shen and observe the divine light: if the light appears blue-white, it indicates a treacherous person; if it appears black, it indicates a thief. When traveling, if the heart stirs, the eyes blink, and the nose feels sour, one must attend to the divine light. If the divine light disappears, it means there are thieves ahead; each blink of the eye corresponds to one li in front, and there will certainly be thieves before one. One should make preparations in advance.”

“When traveling to another town and seeking a place to lodge, one should likewise first observe the divine light. If the divine light does not appear, one should not enter that dwelling, or else there will certainly be distress or harm.”

Shi Kuang (a legendary musician of antiquity, also renowned for his skill in observing celestial phenomena) said: When the Divine Light (shenguang—an inner spiritual radiance described in the scripture, capable of revealing good and ill fortune) appears yellow or red and is full and rounded in form, it indicates virtue and the coming of joyful events. When it appears white, it indicates that there may be troops lying in ambush, or that someone will suffer a bereavement. If the Divine Light shows a blue-green deficiency, it indicates that distress will arise; if a single deficiency appears within it, it indicates that there may be thieves, illness, or the calamity of arms.

If the Divine Light remains fixed in one place, a person will be unable to sit or lie at ease. At that time one should visualize the Divine Light in meditation; if it cannot be seen, one must leave at once. When lying down at night, if one wishes to know good and ill fortune in advance, one may visualize the Divine Light. When about to set out on campaign, one should first observe the stars and then discern the Divine Light. If one intends to cross water, one may visualize the Divine Light; if the Divine Light cannot be seen, one should not cross. If, upon going out, the Divine Light cannot be seen, it is not advisable to travel; if, as a meal draws near, the Divine Light cannot be seen, it is not advisable to eat.

When food and drink are being prepared, if the mind is suddenly stirred, the nose turns sour, and the eyes twitch, and the Divine Light thereupon vanishes, it indicates that a companion on the journey may intend to do one harm, and one should be cautious. If the tongue moves and the lips twitch, and the Divine Light vanishes, it indicates that a son may intend to kill his father, or that a servant may intend to kill the master. If the mind is stirred and the navel twitches, and the Divine Light vanishes, it indicates that a son may intend to harm his father; if the mind is stirred and the elbow twitches, and the Divine Light vanishes, it indicates that a concubine may be a thief; if the mind is stirred and the palm twitches, and the Divine Light vanishes, it indicates that the thief may be a kinsman. If the mind is suddenly seized with alarm and the Divine Light vanishes, it indicates that a younger brother may intend to harm his elder brother. If the place beneath the right foot twitches, it is advantageous to set out; if the place beneath the left foot twitches, it indicates that there may be trouble in the government offices. If the mind is stirred and the cheek twitches, and the Divine Light vanishes, it indicates that the thief may be a familiar friend. If the mind is stirred and the eyes twitch, and the Divine Light vanishes, it indicates that a wife or concubine may be conducting an illicit affair with an outsider and intends to come and do harm. When the mind is stirred and the Divine Light vanishes, one should leave one’s dwelling at once.

One may also visualize the Divine Light: light in the left eye indicates that the road on the left is clear; light in the right eye indicates that the road on the right is clear; light in both eyes indicates that either way may be taken. If the mind is restless and ill at ease, one should avoid the calamity of arms that may arise above and below, and remain attentive to matters of strife.

If there is no light in the eyes, yet the ears ring without cause, one who is seated should rise at once, and one who is walking should leave quickly, for someone may be coming to do harm; this is a sign that the Jing (essence) and the po-soul (po) are in concealment. A throbbing of the left eye concerns one’s own affairs; a throbbing of the right eye concerns the affairs of others. When the nose turns sour and the ears ring, strange distress will soon arrive.

Five days before the death of a person of profound cultivation, the Divine Light will vanish, and the hun-soul (hun) and the po-soul will also depart. In ordinary people the hun-soul is lodged in the nose and the po-soul in the mouth; only when hun and po are joined together is a complete human person formed. The Divine Light manifests in the eyes, and Jing and Qi (vital energy) unite with Shen (spirit). The quarter in which the Divine Light vanishes should be carefully divined and examined. Tradition holds that the Divine Light of the Yellow Emperor Xuanyuan vanished ten days before his death; the Duke of Zhou and Confucius showed signs five days before they died; and persons of high purpose in recent times have had only three days.

The Divine Light is stored in the eyes, sound is stored in the ears, and Jing is stored in the genital region of the body. If one’s allotted span of life is about to end—if the ears hear no sound, the eyes hold no light, and the genital region gives no response—this indicates that the one who would do harm has already come to the master’s side. One should see the situation clearly and withdraw in good time; this is the most auspicious course.

Qi Bo said: In a dim place, cover the eyes with the hands and, with a settled mind, visualize the divine light of Shen (spirit). If blue-green appears, it foretells sorrow and trouble; white foretells warfare; red foretells affairs of De (Virtue); yellow foretells joyful events; and if the color called “li yi” is seen, it foretells danger and misfortune. Liu Gen said that seeing white light may sometimes also foretell good fortune.

The jia and yi days correspond to the eyes, the bing and ding days to the heart, the wu and ji days to the abdomen, the geng and xin days to the back, and the ren and gui days to the heels. On these days, if one feels the heart pounding or the eyelids twitching, one should visualize the divine light; if there is no such response, one must beware of someone plotting harm and may take precautions in advance.

The visitors foretold on different days each have their own features. If the heart stirs on a jia or yi day, the visitor is slight yet tall, blue-green in complexion, and fond of talking. If the heart stirs on a bing or ding day, the visitor is sturdy and ruddy, with disheveled hair and broad cheeks. If the heart stirs on a wu or ji day, the visitor is mouse-like in build, with a large belly, reluctant to speak, and yellow-haired. If the heart stirs on a geng or xin day, the visitor has broad eyebrows and a large nose and is skilled in conversation. If the heart stirs on a ren or gui day, the visitor is tall with a small head, shows the “li yi” color, and is fond of fishing and hunting. If one can prepare beforehand, all affairs can be accomplished and the turmoil of war and other calamities avoided; this is aid bestowed by Heaven.

Visualizing the divine light between the eyebrows once every five days can lengthen one’s life. If a sound is heard when one is alone, it may be ringing in the ears. When Shen is unsettled and one is seized by great fright like a startled infant, grieving, anxious, and unhappy at heart, it is as if one longs to return to the heavenly realm. Striking the ears with the hands can restore this condition; when the ears ring, visualize the divine light.

This is an essential method handed down by the Yellow Emperor, meant for single-minded cultivation and the preservation of the body and of life. When an ordinary person has ringing in the ears and hears shouting, weeping, or sounds like drums and thunder, and moreover smells a rank, foul odor in the nose, all these are regarded as ominous signs. One may fast and observe ritual abstinence, bathe, and at dusk face one’s natal star, tread the Yu steps three times (a Daoist ritual gait), and call out: “Jumen shenzi, Qingmen shenzi, Lucun zi, Hucuo zi, Heng buyun zi, Bazhi zi, Dagui zi.”

If one regularly recites this formula in ordinary times, calamity can be avoided. Should danger arise, call upon the name of the star to which one belongs, saying, “Please come and save me,” and stop after calling three times. In the first category, the hour of Wu corresponds to the Pojun star (Army Breaker); in the second, the hours of Si and Wei correspond to the Wuqu star (Martial Melody); in the third, the hours of Shen and Chen correspond to the Lianzhen star (Pure and Steadfast); in the fourth, the hours of Mao and You correspond to the Wenqu star (Civil Melody); in the fifth, the hours of Yin and Xu correspond to the Lucun star (Preserved Emolument); in the sixth, the hours of Chou and Hai correspond to the Jumen star (Giant Gate); in the seventh, the hour of Zi corresponds to the Tanlang star (Greedy Wolf).

The Yubu Method (Pace of Yu)

Laozi said: When a person is in the dwelling, one should visualize radiance and observe the auxiliary star (Fuxing, the small star that assists the principal star). Beside the Wuqu star there is one small star. To see it is auspicious; not to see it is inauspicious. Doing this can also protect the body inwardly for a hundred days. What is meant by “protecting for a hundred days” is that within a hundred days one will not encounter official calamity, verbal disputes, illness, or death. If the sky is overcast and the auxiliary star cannot be seen, visualize radiance in a dark place; if it still cannot be seen, carefully ponder and search in the four directions. If at every double-hour and throughout the night one can regularly visualize it, one can attain long life.

Divine Spell of the Celestial Spirits for Covering the Dipper

This is a spell for protecting the body and safeguarding life, and for seeking a hundred years of glory, prosperity, and longevity. It must not be transmitted to outsiders. The spell says:

“Round about I make known to the four directions, to Heaven and Earth, and to the sun and the moon: here the ridge is being walked; quickly seize the ghost kings. All must bind and subdue them, and gather in the violent evil spirits. I have not yet perceived them; they are not permitted to scatter and separate. Qilin in the tens of thousands all disperse toward the five directions. I respectfully invite the stellar officers of the Twenty-Eight Lodges (Ershiba Xiu, the twenty-eight groups of constellations encircling the celestial regions) and the ghost kings. All must bind and subdue them, and gather in the violent evil spirits. I have not yet perceived them; they are not permitted to scatter and separate. Qilin in the tens of thousands all disperse toward the five directions. I respectfully invite the stellar officers of the Twenty-Eight Lodges and the heads of the thirty-five stars to descend at once from above and come to my side. The talisman-ghosts of rebellious persons are intercepted here; seize and hold them so that they cannot work mischief. So long as the stellar officers cover the Dipper (Fudou, performing the method of covering the Dipper), they can bind behind the back the bodily forms of the rebellious. In the mouth urgently chant ‘ji ji ji ji,’ and immediately cover the Dipper. Each step corresponds to one star, advancing according to Qian, Yuan, Heng, Li, and Zhen.”

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Chart for Announcing the Mysterious (Gaoxuantu)

The great celestial Dao (the Way) displays its principles in the world, yet they cannot be fully known by human wisdom alone. From ancient times, those who have understood the celestial Dao have seen their work in the Dao flourish, while those who have not understood it have seen that work decline—how much more so for ordinary people? I dare not presume that I am capable. I only measure my own strength and De (Virtue/Power), hold them firmly in mind, forget the bodily form, and strive to investigate the profound and subtle principles, setting them down in charts and writings so that their contents are as clear as if laid out upon the palm. If one acts according to these contents with a sufficiently sincere mind, a response is sure to follow. Every direction, position, and seat has been recorded one by one. Persons of aspiration in later times should likewise measure their De, hold it in mind, forget the bodily form, and strive to investigate the subtle principles, setting them down in charts and writings so that they are clear and plain. If one cultivates accordingly, utmost sincerity will surely bring a response. These contents should be treasured and carefully preserved for later generations, and not shown to the mediocre and foolish. One who truly obtains them need not seek outside; one who cultivates them need not rely on others.

The Yinfu, one of the Daoist classics, says: “The universe lies in the hand, and the transformations of the myriad things arise from oneself.” In all there are 83,100 days of daylight and 3,100 stars; at night, 80,000 stars appear. Among the star officials of the Four Dippers, stellar deities associated with the Dipper lodge, three Dipper star officials are selected each night to take turns on duty beneath the Northern Dipper.

Petitioning the Qian Star for an Audience with the Supreme

This is suitable on the second day of each month and on Yaxiu days.

Prepare one packet of spirit money, seven sheets of petition paper, three dishes of dried venison, three cups of wine, seven lamps, and one stick of incense. Face north and arrange them in a single row.

The above respectfully invites the Qian Star Official to descend and accept this modest offering, in answer to the sincere intent of the one who prays. Respectfully submitted.

Petitioning the Li Star for Emergency Aid and Relief from Peril

This is suitable on a Cheng day, at the Hai hour.

Prepare nine lamps, one stick of incense, five bowls of botuo, an ancient wheat-flour food, and five cups of milk, set out in three rows.

The above respectfully invites the Li Star Official to descend, look down upon the sincere heart, and rescue those in crisis and distress. Respectfully submitted.

Petitioning the Bing Star for Blessings and Protection

This is suitable on a You day, at the Shen hour.

Prepare two bowls of rice together with spoons and chopsticks, two cups of wine, two dishes of various meats, five sheets of petition paper, one writing brush, and one lamp.

The above respectfully invites the Bing Star Official to descend, accept this simple offering, and specially bestow blessings and protection. Respectfully submitted.

The Ping Star (Pingxing) is used to reconcile hostile relations and is suitably observed on a wei day at the chou hour (1–3 a.m.). The offerings are seven cups of wine, one stick of incense, three packets of paper money, two lamps, and seven bowls of rice. With these, one respectfully invites the Ping Star Official to descend, to accept the sacrifice and the gifts offered separately, and to bestow special blessings and protection. This is respectfully announced.

The Ping Star is used to reconcile hostile relations and is suitably observed on a wei day at the chou hour. The offerings are seven cups of wine, one stick of incense, three packets of paper money, two lamps, and seven bowls of rice. With these, one respectfully invites the Ping Star Official to descend and accept the sacrificial rites, so that hostility one encounters may be resolved and danger one meets may be turned from peril to safety. This is respectfully announced.

The Yin Star Official (Yinxing guan) presides over victory and defeat in attack and battle, and the rite is suitably held on a ding day at the zi hour (11 p.m.–1 a.m.). The offerings are three cups of wine, three sticks of incense, one packet of paper money, three dishes of mutton, and nine lamps. With these, one respectfully invites the Ming Star Official (Mingxing guan) to descend, to accept the offerings, and to look down and grant protection, so that an assault will surely succeed and a battle will surely be won. This is respectfully announced.

The Chu Star (Chuxing) is used to pray for a smooth journey and is suitably observed on a ding day at the chen hour (7–9 a.m.). The offerings are two cups of wine, two portions of meat and rice, three sheets of petition paper, one packet of money and goods, two lamps, and one stick of incense. With these, one respectfully invites the Chu Star Official to descend and take his seat, and earnestly begs his protection that the whole way be clear and free of obstruction. This is respectfully announced.

The Ding Star (Dingxing) is used to settle the household and protect the home, and is suitably observed on a ping day at the xu hour (7–9 p.m.). Mutton…

The Ding Star is used to settle the household and protect the home, and is suitably observed on a ping day at the xu hour. The offerings are five skewers of roasted mutton, five cups of wine, five sheets of petition paper, one packet of paper money, one lamp, and one stick of incense. With these, one respectfully invites the Ding Star Official to descend and accept the offerings, and earnestly begs that the dwelling be kept peaceful and that blessings and added years of life be granted. This is respectfully announced.

The Rui Star (Ruixing) is used to pray that auspicious omens appear in dreams, and is suitably observed on a Tianshe day at the hai hour (9–11 p.m.). A Tianshe day is an auspicious day in the traditional calendar. The offerings are seven cups of wine, seven dishes of dried venison, seven sheets of petition paper, two chi of red colored silk, seven packets of paper money, two lamps, and one stick of incense. With these, one respectfully invites the Rui Star Official to descend, so that worthies and sages appear in dreams and bring fortune and emolument. This is respectfully announced.

The Yuan Star (Yuanxing) is used to pray for promotion to high office, and is suitably observed on a jisi day at the si hour (9–11 a.m.).

First prepare three dishes of milk porridge, a small amount of offerings of various kinds, one set of paper money, three sheets of paper, three writing brushes, one stick of incense, and two lamps.

The above is offered to the Yuan Star Official, with the request that He descend and accept it. The prayer is that those who hold office and serve in post may enjoy peace and smooth fortune, and that the words they speak may all come true. This is respectfully stated.

The Zheng Star Official is invoked to settle the mind and Shen (spirit) and to ease the mood. A Renwu day in the Chou hour (from 1 to 3 a.m.) is suitable.

Prepare four bowls of milk porridge, four dishes of fruits of various kinds, four cups of wine, and four portions each of incense and lamps.

The above is offered to the Zheng Star Official, with the request that He descend and accept it. The prayer is that whatever is sought may be fulfilled as wished. This is respectfully stated.

When praying to the Xian Star Official for an official post and for rank and renown, a Bingzi day in the Chou hour is suitable.

Prepare four bowls of milk porridge, four dishes of fruits of various kinds, four cups of wine, and four portions each of incense and lamps.

The above is offered to the Zheng Star Official, with the request that He descend and accept it. The prayer is that whatever is sought may be fulfilled as wished. This is respectfully stated.

When praying to the Xian Star Official for an official post and for rank and renown, a Bingzi day in the Hai hour (from 9 to 11 p.m.) is suitable.

Prepare one portion of cooked rice, one bundle of paper money, one sheet of petition paper, one portion each of incense and lamp, and one writing brush.

The above is offered to the Xian Star Official, with the request that He descend and accept it. The prayer is that a request for office will certainly meet with a response, and that the pursuit of rank and renown will certainly be fulfilled as wished. This is respectfully stated.

In the seventh month, when praying to the Star Official for the accumulation of hidden virtue (Yin De, the merit built up by doing good in secret), a Yin day in the Zi hour (from 11 p.m. to 1 a.m.) is suitable.

Prepare three cups of wine, four sheets of petition paper, three chi of plain white silk, three portions of plain rice, one stick of incense, fifteen sets of paper money, and one lamp.

The above is offered to the Moon Star Official, with the request that He descend and accept it. The prayer is that the matter sought will certainly meet with a response. This is respectfully stated.

When praying to the Fu Star Official to comfort those of low standing or humble status, a Chen day in the Xu hour (from 7 to 9 p.m.) is suitable.

Prepare seven cups of milk, one lamp, thirteen sets of paper money, and one stick of incense.

The above is offered to the Fu Star Official, with the request that He descend and accept it. The prayer is that people of humble station may also obtain blessing and long life. This is respectfully stated.

When praying to the Great White Star to become the one in charge of a locality, no date is fixed; Shen days and You days are generally held to be preferable.

Prepare an undershirt, a short half-sleeve jacket, an upper garment, trousers, a belly wrap, socks, and one item that the original text writes as “U.” All of these garments are to be made to the size of a three-year-old child.

The above is offered to the Great White Star Official, with the request that He descend and accept the clothing just named, together with food, wine, milk, and the like, and one further prays that He bestow a short half-sleeve jacket, an upper garment, trousers, a belly wrap, socks, and one item that the original text writes as “U.”

The items mentioned above are all to be made in the form and size of a three-year-old child.

With reverence one invites the Great White Star Official to descend and receive the items listed above, together with the offerings of wine, milk, and the like. One earnestly begs the Star Official to bestow upon the petitioner the official post that is sought; what is sought will certainly be realized. This is respectfully stated.

On the lamp mat, lamps are set out in order: lamp, lamp, lamp. One full bowl each of lamp oil and wine, and one bowl of milk; one bowl of milk porridge and one bowl of rice; one piece of milk cake, and a quantity of money and goods, prepared as one wishes; lamps, twenty sheets of petition paper, and three sticks of incense; and on the lamp mat, lamps are set out in order: lamp, lamp, lamp.

Arrange everything according to the items listed above, placing the offerings only in the positions marked on the diagram. Cleanliness must be strictly maintained: before the altar there must be neither pigs nor dogs, nor anything of fishy or rank odor. If the arrangement is made with particular care, what is sought will be realized. Lest those unfamiliar with the rite not know how to proceed, a memorial that may be used directly is separately recorded. The form of the rite is as follows.

All deities of the ten directions who have attained the Dao (the Way) and who are able to respond are summoned and respectfully invited: on such-and-such a year, month, and day, the disciple So-and-so, of such-and-such a prefecture, county, township, and village, at such-and-such a place, presents and offers up the following rite.

I respectfully invoke all deities of the ten directions who have already attained the Dao (the Way) and are capable of spiritual response: On such-and-such a year, month, and day, disciple So-and-so of such-and-such a prefecture, county, and village, at a certain place, offers money and goods to a certain stellar official, praying for a certain blessing. Now, reverently burning incense, I make this invocation, wishing the spirits to descend so that the matter I report may be conveyed up into the presence of that stellar official. Thereupon I take up a blade and drive out impurity.

I respectfully invite the true Qi (vital energy) of the Azure Dragon of the East to enter my water. I respectfully invite the true Qi of the Red Dragon of the South to enter my water. I respectfully invite the true Qi of the White Dragon of the West to enter my water. I respectfully invite the true Qi of the Black Dragon of the North to enter my water. I respectfully invite the true Qi of the Yellow Dragon of the Center to enter my water.

I respectfully invite the nine impurity-dispelling officers of the Wood Official of the East (divine officers charged with clearing away impurity), the three impurity-dispelling officers of the Fire Official of the South, the seven impurity-dispelling officers of the Metal Official of the West, the five impurity-dispelling officers of the Water Official of the North, and the twelve impurity-dispelling officers of the Earth Official of the Center, together with twelve impurity-dispelling officers in Heaven above and twelve in the Earth below. I further respectfully invite the Jade Lads who dispel impurity, the Jade Maidens who wash and cleanse, and the envoys of fragrant hot water, to clear away every kind of impurity belonging to Heaven, Earth, human beings, and ghosts, as well as the foul Qi brought by sunken corpses and bleached bones.

Whatever impurity the eyes see or the ears hear, let the greater foul Qi at once return to the sea and the lesser foul Qi return to the rivers, without delay. If any envoy delays or goes against my divine Qi, clear away every kind of impurity belonging to Heaven, Earth, human beings, and ghosts, and the foul Qi brought by sunken corpses and bleached bones; whatever impurity the eyes see or the ears hear must likewise at once have the greater return to the sea and the lesser return to the rivers, without delay. Those who delay my divine Qi shall die; those who defy my divine Qi shall perish. If even a thread of foul Qi remains unremoved, cut it off and deliver it to the kuiwang (a class of ghostly spirits). Quickly, quickly, in accordance with the statutes and ordinances!

Pinch the incense three times. When the offering of incense is complete, recite: the first stick of incense is offered to the stellar officials of the Southern Dipper; the second stick of incense is offered to the stellar officials of the Northern Dipper; the third stick of incense is offered to all who have attained the Dao throughout the ten directions.

I respectfully invite the said stellar official to descend in compassion and receive this humble gift. Incense is offered and wine is presented, and two bows are then made.

I have heard that the supreme principle is profound and hard to fathom, yet if one invokes with a sincere heart, there will be a response. Now a written petition has been reverently prepared (a document for reporting to the deities); according to ritual it ought to be submitted, and so the petition is read aloud. After it has been read aloud three times in this way, the money and goods are burned, fruits of various kinds are scattered, and two bows are made together with a prayer of blessing.

I invite the divine officials in attendance to receive the offerings together and share in the joy. Humble in station and meager in my offerings, I look up to the deities of the unseen realm; whatever is prayed for will surely meet with a sympathetic and efficacious response. A document has now been carefully prepared and ought to be presented on high; please read the document aloud. After it has been read three times in this manner, burn the paper money, scatter the various fruits, and then perform two bows of prayer.

I invite the divine officials in attendance to receive the offerings together and share in the joy. Humble in station and meager in my offerings, I am honored by the descent of the deities, and my heart is at once joyful and reverent. As for the matters previously prayed for, I earnestly beg the deities to accept them and to record my sincere words. Ignorant and unfamiliar with the norms of ritual, I have spoken at tedious length in my petition; if I have in any way offended the spirits, I earnestly beg their forgiveness, and that my wishes be granted. Bowing twice, I respectfully send the deities off.

Prayer text for the various deities:

At the first offering of incense, make offerings to the stellar officials of the Southern Dipper; at the second offering of incense, make offerings to the stellar officials of the Northern Dipper; at the third offering of incense, make offerings to all immortals who have attained the Dao (the Way).

Jade blossoms give forth their brilliance, and incense smoke rises from the golden censer. The fragrance spreads dense as cloud and mounts straight into the Nine Heavens. The jade maidens who attend the incense (immortal maidens who serve the incense fire) convey the prayers to the Celestial Emperor. May the deities grant me long life, so that I may forever become a true immortal. All that has been prayed and all that has been requested, I earnestly beg to be granted just as spoken.

The prayer continues: A humble person dwelling in a remote place, wholeheartedly devoted to the Dao, entreats the spirits. Ever gazing up at the august divine countenance, I wish to be granted long life. I pray that I may live to the age of one hundred and twenty, and that this wish be conveyed upward to the Celestial Emperor. May the deities grant me long life, so that I may forever become a true immortal. All that has been prayed and all that has been requested, I earnestly beg to be granted just as spoken.

The prayer continues: A humble person dwelling in a remote place, wholeheartedly devoted to the Dao, entreats the spirits. Ever gazing up at the august divine countenance, I wish to be granted long life. I pray that I may live to the age of one hundred and twenty, encountering neither calamity nor miasma; that hardship turn to ease, danger to safety, and the brink of death to renewed life; that the dwelling be auspicious and the family at peace. On the day these wishes are fulfilled, I shall, with the utmost devout gratitude, bow my head in joy.

Then read the document aloud three times.

Then recite the Northern Dipper incantation seven times.

Respectfully invite a certain stellar official to descend in compassion and receive these slight gifts. I have heard that the principles of the Dao are profound and hard to fathom, yet a prayer can bring a sympathetic and efficacious response. A document has now been carefully prepared and ought to be presented on high. Then burn the paper money and the document, sprinkle wine, and scatter the fruits.

May the officials in attendance likewise receive this favor and share in the joy. My station is lowly, and I can offer only a modest gift; now that the spirits have graciously descended, my heart is filled with both reverence and dread. I earnestly beg the spirits to accept the request I set forth earlier and to record my sincerity. Ignorant and unfamiliar with the rules of ritual, I spoke in a disordered way when making my report, and I fear I may have offended the spirits. I ask the spirits to forgive me and to fulfill my wish.

The request I set forth earlier—I earnestly beg the spirits to accept it and to take note of my sincerity. Ignorant and unfamiliar with the rules of ritual, I spoke in a disordered way when making my report, and I fear I may have offended the spirits. I ask the spirits to forgive me and to fulfill my wish.

Bow once more, and send the spirits on their way.

Turn your back to the “Jian” direction and face the “Po” direction, pacing in the manner of “fudou” (“covering the dipper”). “Jian” and “Po” are technical terms of the mantic arts concerned with direction and the day; “fudou” may refer to a style of pacing or an arrangement of directions, and the original text gives no further explanation.

In a long month (a long lunar month), place the thumb before the waist, then step first with the left foot and walk according to the pacing method, using the steps to set the “Gang” in motion (here perhaps the Gang step, the pacing method of Daoist ritual).

In a short month (a short lunar month), place the little finger before the waist, then step first with the right foot and walk according to the pacing method, using the steps to set the “Gang” in motion.

When performing the Steps of Yu (the pacing method of Daoist ritual) in a long month, step first with the left foot.