《太上六壬明鉴符阴经》

In former times, Sun Bin and Pang Juan became sworn brothers and together took Master Guigu as their teacher, studying the arts of strategy and the techniques of military combat. One day the master was in the garden inspecting whether the fruit had ripened, and he told Sun Bin to go and look as well. That night, a person suddenly climbed over the wall into the garden to steal and eat the fruit. Sun Bin quietly hid himself and, knife in hand, meant to seize the intruder, only to discover that it was a white ape.

Once caught, the white ape suddenly spoke: “Do not harm me. I came into being together with heaven and earth, and my lifespan equals that of the sun and moon. Endowed with the Qi (vital energy) of the Dao (the Way), I transformed and took form. I possess a writing of profound mystery. Come here tomorrow and wait for me, and I will transmit it to you.” Sun Bin then knelt in a long obeisance and withdrew, and the white ape at once changed into a beam of white light and departed.

The next day Sun Bin waited as agreed. Suddenly he saw the white ape come through the void from the northwest, hand him a scroll of arcane writing, and then turn into white light and leave toward the southeast. Sun Bin took the text back and examined it in his lodgings. He found within it one scroll, the Six Jia Celestial Suppression (Liujia Tianyan), and one scroll, the Six Ding Celestial Suppression (Liuding Tianyan). The fascicles lacked both beginning and end, and he did not know how their contents should be named. He therefore divided them into three scrolls—upper, middle, and lower—and, because of the white ape who had transmitted the writing, gave the work its name.

To cultivate this art, one ought to maintain purity and stillness. For one hundred days one must not eat forbidden foods, and one must practice with sincere devotion. When cultivation has been fulfilled for a full hundred days, it is said that a person’s form and traces can no longer be seen, and that even ghosts and spirits cannot hear his voice. The prohibitions of this art are extremely strict, and it must not be transmitted to an unsuitable person. Should one anger August Heaven, disaster is to be feared; therefore it ought to be guarded with caution.

Incantation of the Hunyuan Formula

Hunyuan (the primordial state in which heaven and earth have not yet divided and the myriad things have not yet come into being) is a single whole, and Yin-Yang has not yet separated. The true Dao of Tianyi (the Heavenly One) causes the myriad things to transform and take form. Form may be made manifest, and it may also be concealed; one can enter and leave places of darkness and profound obscurity. Even with a thousand armies and ten thousand horses, they cannot see my form. Quickly, quickly, act in accordance with the statutes and ordinances.

On the night of the winter solstice, to practice this method one prepares tea, wine, fruit, dried venison, oil lamps, vegetarian food, wondrous incense, money, and paper horses, three portions of each. One also prepares a piece of blue-green silk, eight cun long and three cun wide, and with a new brush dipped in cinnabar writes a qingci (a document reporting a petition to the deities), petitioning the Three Pure Ones (Sanqing), the exalted deities of Daoism, and the Jade Emperor.

At the third watch, in the hour of zi, one faces the divine images, holding the silk in the left hand and the cinnabar brush in the right. Facing northwest, one recites the incantation forty-nine times and draws in Qi (vital energy) forty-nine times. One blows the Qi onto the silk, then offers the silk upon the altar. At the beginning of the fifth watch, after reporting to the deities, one burns paper money, presents the documents, concludes the ritual, and dismantles the altar. Afterward the talisman form is placed in a blue-green pouch and hung in the spirit chamber.

From the night of the winter solstice onward, every night at the third watch, in the hour of zi, one faces north, burns incense, and kneels in reverence. Holding the talisman silk in the left hand and a sword in the right, one recites the incantation seven times, draws in seven mouthfuls of Qi from the northwest, and blows them onto the talisman silk and the sword. One then paces with the whole body according to the Dipper guideline (the ritual steps of treading the guideline and pacing the Dipper in accordance with the star pattern of the Northern Dipper), and then places the talisman silk over the heart. Following the method formula, “Mount the Gate of Heaven, pass the Great Yin, and gaze toward the Heavenly Storehouse,” one can enter among the eight directions without being seen by anyone.

The Celestial Origin Formula

The single Qi of the Celestial Origin: Yin-Yang has not yet separated. Circulating in mixture, above and below they generate one another in turn. It harbors and embraces the myriad things, and my bodily form is transformed and brought forth along with them. It makes people unable to see me, and makes spirits (Shen) unable to hear me. Quickly, quickly, in accordance with the statutes and ordinances.

The Celestial Origin Talisman.

To practice this method, it is performed on the night of the winter solstice. The offerings and the qingci are the same as in the “Hunyuan Formula,” and the Fulu (talismans and registers) are likewise written on blue-green silk. When the ritual is complete, one conceals it in a pouch of blue-green silk. Thereafter one practices it in the same way every night for one hundred days. It is said that the results will be marked, and that one can obtain the “Qi of the Gate of Heaven.”

The Terrestrial Origin Formula

The Celestial Origin sends down Qi, and from this the Qi of earth is stirred and grows. Yin and Yang harmonize and join, one rising and one descending. Creative transformation brings forth the myriad things, each taking form according to its own kind. My body changes along with this, and the bodily form can be concealed. It is said that the results will be marked, and that one can obtain the “Qi of the Gate of Heaven.”

The Celestial Origin Talisman.

The Terrestrial Origin Formula.

The Qi (vital energy) of the Heavenly Origin descends, and earthly Qi stirs into growth. Yin-Yang unite, one descending and one ascending. Heaven and Earth fashion the myriad things, and each of the myriad things takes on its own form. My body can likewise transform with them, at times concealed and at times made manifest. Quickly, quickly, in accordance with the statutes and ordinances!

This method is carried out on the night of the Beginning of Spring. The tea, wine, and sacrificial offerings are prepared in the same way as for the “Hunyuan Formula.” Take a piece of yellow silk one chi long and five cun wide, and write a green petition upon it in cinnabar. At the third watch, in the hour of zi, face the divinities; with a vermilion brush in the left hand and turned toward the southwest, recite the incantation forty-nine times, draw in forty-nine breaths of Qi, and then blow that Qi onto the silk. When the writing is finished, place the silk on the altar as an offering, and bring the rite to a close at the beginning of the fifth watch. From the night of the Beginning of Spring onward, every night at the third watch, in the hour of zi, burn incense and kneel in reverence; facing southwest, recite the incantation seven times, draw in seven breaths of Qi, and blow them onto the talismanic formula, the sword, and the whole body, then pace the guidestars of the Dipper. “Pacing the Dipper’s guidestars” is a Daoist rite of walking according to a prescribed sequence of steps. All remaining procedures are the same as in the “Hunyuan Formula.”

Talisman of the Earthly Origin

If one wishes to make use of the “Hall of Radiant Light,” enter the Nine Earths and face the “Lord of the Heavenly Repository.”

Formula of the Human Origin

Yin and Yang each rest in their proper place, and from this the myriad things differentiate. Heaven and Earth fashion the myriad things, and each of the myriad things takes on its own form. I cultivate the divine formula and can pass in and out of the hidden and obscure realm (the dark and far-reaching reaches); at times I appear, at times I lie concealed, transforming as things and circumstances change. Quickly, quickly, in accordance with the statutes and ordinances!

This method is carried out on the night of the Beginning of Spring. The making of the green petition and the offering of sacrificial items are the same as in the “Hunyuan Formula.” Use a piece of blue-green silk eight cun long and three cun wide, and perform the practice according to the method already described. Recite while facing northwest, so as to obtain spiritual powers and freedom of movement and to be able to pass in and out of the hidden and obscure realm.

Talisman of the Human Origin

Formula of the Two Modes

The Qi of the Taiji (Supreme Ultimate) undergoes change, and from this the two modes of Yin and Yang divide. Qi transforms the myriad things and causes my body to lie hidden; I can transform along with the myriad things, and whatever the mind intends is brought to completion. A thousand armies and ten thousand horses, and hosts of enemy marauders, are all as the blind before me and cannot see. Quickly, quickly, in accordance with the statutes and ordinances!

This method is carried out on the night of the Beginning of Summer. The sacrificial offerings presented are the same as those above.

Formula of the Three Powers

When Yin and Yang (Yin-Yang) separate, heaven and earth are opened up from this, and the Qi (vital energy) of the Three Powers—Heaven, Earth, and Humanity—is differentiated along with them. Creative transformation brings forth the myriad things, and grasses and trees all grow in abundance. I myself cultivate in step with transformation, causing the myriad things to change their forms. I tread the paces of the Celestial Dipper (Tiangang; a Daoist stepping method in which one steps according to specific directions) and conceal my own troops and horses. Swiftly, swiftly, in accordance with the statutes and ordinances (jiji ru lüling; a commanding formula in Daoist incantations, meaning that the order is to be carried out at once).

This method is performed on the day of the Beginning of Summer (Lixia). One uses green silk (qingbo; a blue-green silk fabric) eight cun (Chinese inches) long and three cun wide. The manner of making offerings is the same as in the preceding text, and the method of practice is also the same as in the preceding text. Facing east, one employs the Qi of the east.

Four Seasons Formula (Sixu shi)

After the Three Powers are established, the four seasons arise and are transformed in their wake. In spring the myriad things sprout and come forth; in summer they grow; in autumn they ripen; in winter they lie dormant. I cultivate transformation with composure, causing each of the myriad things to change in keeping with its form. My troops and horses enter the enemy host, and the enemy cannot see them at all. Swiftly, swiftly, in accordance with the statutes and ordinances.

This method is performed at night on the day of the Beginning of Summer. One uses white silk nine cun long and four cun wide, and the sacrificial offerings are the same as in the preceding text. Facing west, one calmly cultivates transformation, causing each of the myriad things to change in keeping with its form, and orders one’s troops and horses to enter the enemy host so that the enemy cannot see them at all. Swiftly, swiftly, in accordance with the statutes and ordinances.

This method is performed at night on the day of the Beginning of Summer. One uses white silk nine cun long and four cun wide, and the sacrificial offerings are the same as in the preceding text. Facing west, one recites the incantation. The method of practice is the same as that of the “Primordial Chaos Formula” (Hunyuan shi). One employs the Qi of the west.

Five Phases Formula (Wuxing shi; Wood, Fire, Earth, Metal, Water)

Celestial Authenticity and Great Simplicity (Tianzhen Taisu) are the essence of Ren and Gui. Ren and Gui belong to Water; the Qi of Water corresponds inwardly to the kidneys and above to Mercury, the Water Star. I now cultivate transformation, causing each of the myriad things to change according to its form. I cause them now to hide and now to appear; as soon as a thought stirs in the mind, they are able to take form. Swiftly, swiftly, in accordance with the statutes and ordinances.

When the Two Modes first divided, the Fire Star stood in the south. Bing and Ding are the pure Qi of Fire, the essence of Yang Fire. The Qi of Fire unites inwardly with the heart and corresponds in heaven to Mars, the Fire Star. I now cultivate transformation, causing the myriad things to change form according to each thing; concealing or manifesting can both be done at will, and with the raising of a thought they take form. Swiftly, swiftly, in accordance with the statutes and ordinances.

The Three Powers generate and transform the myriad things, and all the myriad things are able to flourish and grow. Jia and Yi are the pure Qi of Wood and correspond to the Qi of the east; the Sovereign Lord of Eastern Florescence (Donghua Dijun) is a venerated deity of Daoism. The Qi of Wood unites inwardly with the liver and corresponds in heaven to the Lord of the Year (Suijun; the divinity who governs the course of the year). I now cultivate transformation, causing the myriad things to take form accordingly. Swiftly, swiftly, in accordance with the statutes and ordinances.

The White Beast of the west (the White Tiger, the divine beast that represents the west) is the essence of the Metal Qi of Geng and Xin. The Qi of Metal unites inwardly with the lungs and corresponds in heaven to Venus, the Metal Star. I now cultivate transformation, causing the myriad things to take form; I cause them now to lie hidden and now to appear, passing in and out of the hidden darkness (youming; the obscure and secret realm). Swiftly, swiftly, in accordance with the statutes and ordinances.

The center belongs to the Earth of Wu and Ji, the spirit of Earth that flourishes in all four seasons. The Qi of Earth unites inwardly with the myriad things as they take form. Swiftly, swiftly, in accordance with the statutes and ordinances.

The White Beast of the West (the divine White Tiger spirit of the West) is the quintessence of the Metal Qi (vital energy) of the stems Geng and Xin. Within the human body it corresponds to the lungs, and in the heavens it corresponds to Venus. I now practice the method of transformation, causing the myriad things to take form; I can at times lie hidden and at times appear, passing in and out of the dark and obscure realm. Quickly, quickly, in accordance with the statutes and ordinances!

The Earth Qi of the stems Wu and Ji at the center is the divine Qi that flourishes through the four seasons. Within the human body it corresponds to the spleen, and in the heavens it corresponds to the Quelling Star (Saturn). I now practice the method of transformation, causing the myriad things to take form at once; I can vanish from sight and also appear, freely exercising numinous powers. Quickly, quickly, in accordance with the statutes and ordinances!

If the formulas of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, and Water) are to be transmitted and practiced, then after the Spring Equinox, Wood Qi flourishes at the Beginning of Spring, Fire Qi flourishes at the Beginning of Summer, Metal Qi flourishes at the Beginning of Autumn, Water Qi flourishes at the Beginning of Winter, and Earth Qi flourishes at the turning points between the four seasons. When the method is performed, the corresponding formula should be used on the days and during the nights when the relevant phase is flourishing: when Wood flourishes, use the Wood formula; when Fire flourishes, use the Fire formula; when Metal flourishes, use the Metal formula; when Water flourishes, use the Water Transformation formula; and when Earth flourishes through the four seasons, use the Earth Transformation formula. Each formula is to be accompanied by offerings and sacrificial food, and carried out together with the Primordial Origin formula.

The Water Transformation formula: use six cun of black silk and place it in a black bag; face north, take in the Qi of the north while reciting the incantation, and then blow that Qi onto the bag.

The Fire Transformation formula: use seven cun of scarlet-red silk and place it in a scarlet-red bag; face south, take in the Qi of the south while reciting the incantation, and then blow that Qi onto the bag.

The Wood Transformation formula: use eight cun of blue-green silk and place it in a blue-green bag; face east, take in the Qi of the east while reciting the incantation, and then blow that Qi onto the bag.

The Metal Transformation formula: use white silk nine cun long and four cun wide; face west, take in the Qi of the west while reciting the incantation, and then blow that Qi onto the bag.

The Earth Transformation formula: use a yellow bag to hold the talisman (fu); face east, take in the Qi of the east while reciting the incantation, and then blow that Qi onto the bag.

The Metal Transformation formula: use white silk nine cun long and four cun wide; face west, take in the Qi of the west while reciting the incantation, and then blow that Qi onto the bag.

The Earth Transformation formula: use five cun of yellow silk; face the center, take in the Earth Qi of the center while reciting the incantation, and then blow that Qi onto the bag.

In all of the above, from the Human Origin formula to the formulas of the Five Phases, before the method is worked one must first have the “Peng Star” pass beyond the “Earth Door,” and then proceed toward the Heavenly Storehouse. When entering and leaving amid a military formation, one must be careful and must not look back; in this way it is as if one were in a place where no one is present. The Human Origin formula, the Earth Door, the Heavenly Storehouse, and the Peng Star are all technical terms in this kind of ritual art. What is described here are the ritual steps of transformation and concealment carried out by means of talismanic formulas, orientation, and breath.

The Six Ding formula: the Dingmao talisman is written on eight cun of blue-green silk. The incantation is as follows:

The yin spirit of the Dingmao day (the deity paired with Dingmao) has a rabbit’s head and a human body, with the surname Kong and the given name Lin. I call upon him to descend and aid me in cultivating the arts of transformation, so that by awesome might I may overawe the myriad troops. Let my bodily form be concealed, enabling me to enter and leave the youming (the dark and hidden realm). Quickly, quickly, in accordance with the statutes and ordinances (the imperative closing formula of Daoist incantations, meaning that the command is to be carried out at once according to the statutes).

The Dingsi talisman: write the Fulu (talismans and registers) on silk (a silken fabric) seven cun in length, and recite the incantation, saying: The yin spirit of the Dingsi day has a snake’s head and a human body, with the surname Sheng and the given name Shu. I call upon him to descend and aid me in cultivating the arts of transformation, so that by awesome might I may overawe the myriad troops. Let me be concealed, so that all who look upon me are as if blind and cannot see me. Quickly, quickly, in accordance with the statutes and ordinances.

The Dingwei talisman: write the Fulu on yellow silk five cun in length, and recite the incantation, saying: The yin spirit of the Dingwei day has a sheep’s head and a human body, with the surname Qu and the given name Wang. I call upon him to descend and aid me in cultivating the arts of transformation, so that by awesome might I may overawe the myriad troops. Let my bodily form be concealed, enabling me to enter and leave the youming. Quickly, quickly, in accordance with the statutes and ordinances.

The Dingyou talisman: write the Fulu on white silk nine cun in length, and recite the incantation, saying: The yin spirit of the Dingyou day has a rooster’s head and a human body, with the surname Yang and the given name Qing. I call upon him to descend and aid me in cultivating the arts of transformation, so that by awesome might I may overawe the myriad troops and be able to pass in and out among them. Quickly, quickly, in accordance with the statutes and ordinances.

The Dingyou talisman: write the Fulu on white silk nine cun in length, and recite the incantation, saying: The yin spirit of the Dingyou day has a rooster’s head and a human body, with the surname Yang and the given name Qing. I call upon him to descend and aid me in cultivating the arts of transformation, so that I may pass in and out among the myriad troops. Conceal my bodily form, so that all who look upon me are as if blind and cannot see me. Quickly, quickly, in accordance with the statutes and ordinances.

The Dinghai talisman: write the Fulu on black silk (a black silken fabric) six cun in length, and recite the incantation, saying: The yin spirit of the Dinghai day has a pig’s head and a human body, with the surname Shi and the given name Jing. I call upon him to descend and aid me in cultivating the arts of transformation, concealing my tracks and my bodily form. Let me pass in and out among the myriad armies as if wandering where no one is present. Quickly, quickly, in accordance with the statutes and ordinances.

The Dingchou talisman: write the Fulu on yellow silk five cun in length, and recite the incantation, saying: The yin spirit of the Dingchou day has an ox’s head and a human body, with the surname Fei and the given name Ling. I call upon him to descend and aid me in cultivating the arts of transformation, concealing my tracks and my bodily form. Let me pass in and out among the myriad armies undetected, as if by the blind. Quickly, quickly, in accordance with the statutes and ordinances.

This method is to be carried out on the designated day and night. Offerings are prepared according to the ritual of the “Hunyuan Formula,” and one must also have ready a green writ and a presentation memorial—a document addressed to the gods that sets out the content of the prayer. At the third watch of the night, during the hour of zi, one holds colored silk in the left hand and a cinnabar brush in the right, proceeds according to each respective direction, recites the incantation forty-nine times, then draws in forty-nine breaths of Qi (vital energy) and blows them upon the silk and the brush. The corresponding pattern is then written out and offered upon the altar until the beginning of the fifth watch, when the ritual is brought to a close according to the liturgical sequence of the Hunyuan Formula. After the altar is dispersed, the silks of various colors are placed in a bag and hung in the spirit chamber, the interior space in which the gods are enshrined.

On the night following the day one receives and upholds this method, at the third watch, one burns incense and kneels in reverence, holding the formula in the left hand and a sword in the right. Facing each direction in turn, one recites the incantation seven times, draws in seven breaths, and blows them upon the formula, the sword, and the whole body, then treads the steps of the Gang—a rite whose prescribed pacing imitates the movement of the stars in heaven.

The incantation for treading the Gang says: Wherever the Celestial Gang Star points, the divine generals of the Six Ding guard and uphold the object, or cause the object to vanish or change its form. The myriads of troops and horses are subject to my command, and to enter among them is as if to enter a realm empty of people. Quickly, quickly, in accordance with the statutes and ordinances!

The Six Jia Formula. What follows is the Jiazi talisman: the Fulu (talismans and registers) is written on black silk eight cun long, and the incantation is recited: Yang spirit of Jiazi, with the head of a rat and the body of a human. Take the black dragon as armor and helmet, and take the Dragon Stratagem and the Tiger Kerchief as protection. Aid my transformation, and make my form and traces vanish. When the myriads of troops and horses see me, all are as if blind. Quickly, quickly, in accordance with the statutes and ordinances!

What follows is the Jiayin talisman: the Fulu is written on azure silk eight cun long, and the incantation is recited: Yang spirit of Jiayin, aid my transformation and make my form and traces vanish. When the myriads of troops and horses see me, all are as if blind. Quickly, quickly, in accordance with the statutes and ordinances!

What follows is the Jiayin talisman: the Fulu is written on azure silk eight cun long, and the incantation is recited: Yang spirit of Jiayin, with the head of a tiger and the body of a human. Take the Azure Dragon as armor and helmet; cause me to conceal my form and traces, cause my awesome might to overawe the enemy host, and cause the myriads of bandits and raiders to tremble with fear. Now I appear and now I vanish, so that neither humans nor spirits can perceive me. Quickly, quickly, in accordance with the statutes and ordinances!

What follows is the Jiachen talisman: the Fulu is written on yellow silk eight cun long, and the incantation is recited.

The Yang spirit (yangshen)—the guardian spirit-general—used on the jiachen day has the form of a dragon’s head upon a human body. Armored as a yellow dragon, it helps me increase my numinous might; it conceals the transformations of my primordial spirit, and it can also change into my own appearance. Going in and out among the crowd is like entering a place where no one is present. Quickly, quickly, in accordance with the statutes and ordinances!

The above is the Jiawu talisman. Write the Fulu (talismans and registers) on colored silk seven cun long, and recite the incantation, saying:

The Yang spirit of the jiawu day has the form of a horse’s head upon a human body. Armored as a red dragon, it wears a red robe and a deep-crimson headcloth. It helps me display my awesome power, so that multitudes of bandits fear me and submit. It lets me conceal myself or become manifest, changing my appearance according to circumstances. Quickly, quickly, in accordance with the statutes and ordinances!

The above is the Jiashen talisman. Write the Fulu on white silk four cun long, and recite the incantation, saying:

The Yang spirit of the jiashen day has the form of an ape’s head upon a human body. Armored as a white dragon, it holds a divine sword. It helps me cultivate the art of transformation, altering my appearance in accord with external things; by its awesome power it makes the multitude afraid, and it conceals my bodily form. Quickly, quickly, in accordance with the statutes and ordinances!

The above is the Jiaxu talisman. It has a dragon’s head upon a human body, is armored as a white dragon, and holds a divine sword. It helps me cultivate the art of transformation, altering my appearance in accord with external things; by its awesome power it makes the multitude afraid, and it conceals my bodily form. Quickly, quickly, in accordance with the statutes and ordinances!

The above is the Jiaxu talisman. Write the Fulu on yellow silk five cun long, and recite the incantation, saying:

The Yang spirit of the jiaxu day has the form of a dog’s head upon a human body. Armored as a yellow dragon, it overawes bands of bandits and troops. It helps me work transformations, altering my appearance in accord with external things; it hides my bodily form so that neither humans nor spirits can perceive it. Quickly, quickly, in accordance with the statutes and ordinances!

This set of rites is to be performed at night on each corresponding day. The offerings are the same as those of the Hunyuan rite, and the green memorials and written petitions presented to the spirits likewise follow the established form. At the third watch, hold in the left hand silk of the color corresponding to the talisman and take the brush in the right hand; face the corresponding direction, recite the incantation forty-nine times, draw in forty-nine breaths of Qi (vital energy), and blow that Qi upon the silk and the cinnabar brush. When the talisman form has been written, place it on the altar as an offering. Bring the rite to a close at the fifth watch, place each talisman in a silk pouch of the corresponding color, and hang them in the spirit chamber.

On the night of a zi day, perform the rite of receiving the method. At the third watch of the following day, after incense has been burned and obeisance completed, hold the talisman form in the left hand and the sword in the right; face the corresponding direction, recite the incantation seven times, draw in seven breaths, and blow them upon the talisman form, the sword, and the whole body. Then pace the Dougang—the footwork symbolizing the positions of the stars—according to the prescribed steps, and cultivate in the manner set out above.

The incantation for pacing the stars says:

Wherever Tian Gang (the stellar deity, and the star position indicated in the art of pacing the Dipper) points, the spirit generals of the Six Jia guard the body. The ritual formula (fashi) may be worn or concealed. Holding a sword in the right hand, one faces the corresponding direction, recites the incantation seven times, draws in seven breaths of Qi (vital energy), and blows them upon the ritual formula, the sword, and the whole body. One then treads the steps of the Dipper and carries out the practice according to the method given above.

Incantation for pacing the Dipper:

“Wherever Tian Gang points, the spirit generals of the Six Jia guard the body. Whether it is worn or concealed, the host of soldiers and generals advances as if entering undefended ground. Quickly, quickly, in accordance with the statutes and ordinances!”

Both the preceding method and the one that follows are to be practiced in this way for one hundred days. One may then attain great numinous power, just as with the Hunyuan formula (here referring to a kind of ritual formula).

The Six Ding and Six Jia formulas above rely on the power of the spirit generals of the Six Ding and the Six Jia, enabling one to walk within the Nine Earths (the deep and secluded realms spoken of in Daoism) while looking up toward the hidden places of the celestial realm. When departing, one must not look back.

Taishang Liuren Mingjian Fuyin Jing (Supreme Scripture of the Liuren Bright Mirror and Yin Talismans), Scroll One

Taishang Liuren Mingjian Fuyin Jing, Scroll Two

The Ritual for Making the Ritual Over-Robe

“By the mandate of Shangdi (the Lord on High), the ritual over-robe conceals the bodily form. Clouds and mist surround my body, keeping me hidden and unseen. When a thousand armies and ten thousand horses look upon me, they are as if blind. Whoever stands in the way of my soldiers and generals must die; whoever submits to my soldiers and generals shall live. Quickly, quickly, in accordance with the statutes and ordinances!”

On the night of a Jiazi day, or of another of the Six Jia days, one presents offerings and submits a Qingci (a written prayer addressed to the deities) and a petition, following the method described above. At the third watch, one holds the ritual over-robe (fabei, the garment used in the rite) in the left hand and a brush in the right, faces northwest, recites the incantation forty-nine times, draws in forty-nine breaths of Qi, and blows them upon the over-robe and the brush. Then, following the prescribed method, one writes the spell upon the over-robe: on the left, the character 朕 (zhen, “We”); on the right, the character 阴 (yin); and on the back, the words 隐藏吾体 (“conceal my body”). One also writes along the back seam, then writes the ritual formula, and offers it upon the altar.

At the fifth watch, one takes up the over-robe in the left hand and, following the prescribed method, writes “conceal my body” upon the back seam, then writes the ritual formula and places it on the altar as an offering. Afterward, holding the over-robe in the left hand, one fumigates it with burning incense. Once it has been put on, one holds a sword in the right hand, forms the Tian Gang hand seal with the left, recites the incantation seven times, draws in seven breaths of Qi, and blows them over the whole body. One then treads the steps of the Dipper and practices for one hundred days.

Worn into battle, the ritual over-robe is said to cast a radiance upon the enemy, so that they cannot approach from a hundred paces away to do harm; even if they come very close, they still cannot see the practitioner’s bodily form. If a black ritual over-robe is to be made, a Gengshen day should be chosen. It is made to the measurements given in the text and fashioned in the style of an armored campaign robe.

The foregoing methods are called fabei (ritual objects or techniques used for concealment and for avoiding enemy troops). It is said that, once they have been carried out, even if one enters an encirclement of ten thousand soldiers, one need only go out through the Gate of Heaven (Tianmen), enter Taiyin (the dark and hidden place), travel through the Nine Earths (Jiudi, the subterranean or deeply concealed realm), and then proceed to the Heavenly Storehouse (Tiancang, a secret place of concealment); one can then pass before the eyes of the multitude without being discovered.

When the fabei is made and received, the forehead band (mo’e, a strip of cloth bound across the forehead) is received upon the altar. Using red silk gauze three chi and six cun in length, one holds the cloth in the left hand and the brush in the right, recites the incantation forty-nine times, then draws in the breath forty-nine times and blows it upon the red gauze and the brush. A talismanic inscription (fuwen) is then written in the center of the forehead band; once written, it is placed upon the altar and offered.

The incantation says: Yandi, the Flame Emperor of the South, and the Lord of the Fire Bell, together with the True Fire of the Great Yang and Yinghuo (the planet the ancients called Mars). The wheel of fire burns, its blaze spreads in every direction, and the honored spirits take their stations; the flames stream forth, illuminating ten thousand li and shining upon the enemy troops. Let the eyes of the enemy grow dim and blind, so that they see nothing; by divine power let the enemy be defeated and withdraw, and let our army remain at peace. May this method take effect swiftly and be carried out in accordance with the statutes and ordinances.

The Ritual for Making the Implements

Eight Great Vajra Guardians, Four Great Divine Kings, and Four Generals of the Northern Pole, we ask you to make the enemy troops unable to see, as though they were blind; by divine power let the enemy be defeated and withdraw, and let our army remain at peace. May this method take effect swiftly and be carried out in accordance with the statutes and ordinances.

The Ritual for Making the Implements

Eight Great Vajra Guardians, Four Great Divine Kings, and Four Generals of the Northern Pole, we ask you to augment divine might and radiance; Liu Yi and Ding Liujia (names of Daoist divine generals), we ask you to manifest divine blades and divine light. Let arrows be shot toward the enemy troops and inflict casualties upon them; whoever resists our side will surely be wounded. May this method take effect swiftly and be carried out in accordance with the statutes and ordinances.

This method requires that the implements be made on a wuwu day, used at night on a jiazi day, and carried out according to the Hunyuan (Primordial Origin) formula. At the third watch, one takes in the left hand a length of crimson silk three inches long and in the right hand a brush, recites the incantation forty-nine times, then faces north, inhales the Qi (vital energy) of the north forty-nine times, and blows it onto the brush and the silk. After the talisman formula has been written, it is placed on the altar and offered. At the fifth watch the altar is closed, the talisman is put into a bag made of crimson silk, and hung in the spirit chamber.

On the morning of a dingmao day, one enters the spirit chamber and hangs the talisman on the shaft of the military implement, in the position corresponding to the direction within the spirit chamber where one’s natal destiny is flourishing. When it is to be used, one holds the implement in the left hand and pure water in the right, faces north and recites the incantation, inhales seven breaths and blows them into the water, drinks one mouthful, then sprays the water onto the implement and wipes each implement in turn. The scripture states that this leaves enemy troops with no path by which to flee and unwilling to draw near; the method can also assist an enlightened king, so that beacon fires and the dust of war remain long stilled, and the practitioner’s commanding presence overawes the four quarters. The closing phrase “quickly, quickly, in accordance with the statutes and ordinances” is a conventional formula in Daoist talismanic incantations, used to urge the divine command to be carried out at once.

Six Jia Suppression Formula

“Your servant, So-and-so” is the practitioner’s self-designation, and “a certain person” is the one who is targeted. The wording of the rite states that this person reviles Heaven and Earth, is disloyal and unfilial, deceives the sovereign, and plots against the state. The practitioner therefore follows the method of the divine arrows of the Six Jia and prays that the person fall ill, be unable to speak, and die in pain, so as to remove a rebel who endangers the state, deceives the ruler, and fails in filial duty.

The practitioner respectfully invites the Divine King of Heavenly Suppression, the Divine King of Solar Suppression, the Divine King of Hourly Suppression, and the Suppression King of the Divine Arrows of the Six Ding to descend, swiftly manifest their power, and lend their aid, so that the person indicated falls ill, loses speech, and suffers pain. The incantation then describes the power of the method wherever it reaches: when it passes through trees, the trees break; turned toward the south, flames are extinguished; turned toward the west, even adamant splits; turned toward the north, rivers and seas run dry; turned upward, clouds and stars grow dim; turned downward, the earth cracks open. When the method reaches the spirits, the spirits become calm and settled. At the end it names once more the person to be suppressed, praying that this person immediately contract loss of speech and heart pain and die, and it commands that the method be carried out in accordance with the order.

This method is to be performed on the six Ding days (Ding days reckoned according to the Heavenly Stems and Earthly Branches) and the six Jia days (Jia days). The scripture claims that by this means one can cause a targeted ruler, person in charge of affairs, or subordinate official to fall ill and die of heart pain. When the method is carried out, it must follow the prescribed rules, and one must recite, “Quickly, quickly, in accordance with the statutes and ordinances.”

On a six-Ding day or a six-Jia day, talisman silks are made according to their respective prescribed forms, in a manner also similar to the “Hunyuan form.” After offerings have been presented and the qingci—a written petition addressed to the deities—has been read aloud, the rite comes to a temporary pause. At the fifth watch, when dawn is about to break, one holds each night in the left hand silk of the color corresponding to the given Jia or Ding, and in the right hand a vermilion brush. Facing the corresponding direction, one recites the incantation and draws in forty-nine mouthfuls of Qi (vital energy; the breath or refined vital force spoken of in Daoism), then blows that Qi onto the silk and the brush, draws the talisman according to the prescribed form, and places the pieces in turn on the altar as offerings. When the fifth-watch rite has ended, the silks of each color are placed separately into bags and hung in the spirit chamber. The scripture states that, when they need to be used, one proceeds according to the ritual form and applies yansheng—a technique of suppression and command by means of talismans, incantations, and the like—and within seven days the target will die.

The yansheng talismans of the Six Jia deities are talismans listed under the names of the Six Jia gods and used for yansheng. The Jiachen talisman uses yellow silk five cun long. The Jiayin talisman uses blue-green silk eight cun long. The Jiawu talisman uses “pai silk” seven cun long (so written in the source; the color name may reflect a textual variant). The Jiashen talisman uses white silk nine cun long. The Jiaxu talisman uses yellow silk five cun long. The Jiazi talisman uses black silk six cun long.

The yansheng talismans of the Six Ding deities are as follows. The Dingmao talisman uses blue-green silk eight cun long. The Dingsi talisman uses “pai silk” seven cun long (so written in the source; the color name may reflect a textual variant). The Dingwei talisman uses yellow silk five cun long. The Dingyou talisman uses white silk nine cun long.

The later text again lists the silk specifications for some of the “talismans on the right.” The Dingmao talisman uses blue-green silk eight cun long. The Dingsi talisman uses “pai silk” seven cun long (so written in the source; the color name may reflect a textual variant). The Dingwei talisman uses yellow silk five cun long. The Dingyou talisman uses white silk nine cun long. The Dinghai talisman uses black silk six cun long. The Dingchou talisman uses yellow silk five cun long.

The text describes a method that uses talismans, incantations, and symbolic actions to harm an enemy. One first draws a human figure with its head turned toward the enemy’s dwelling. One then selects the enemy’s natal death day, a day of extinction, or a related inauspicious hour, while avoiding the directions named in the text—“death and extinction,” “the five extinctions,” “extinction of destiny,” “extinction of the hour,” and “extinction of the body.” These terms belong to the inauspicious days, hours, and directional taboos of the mantic arts. The enemy’s name, together with the year, month, day, and hour and other such information, is then written on the figure.

When performing the rite, one holds the human figure in the left hand and a brush in the right, faces the prescribed direction, and recites the incantation forty-nine times, drawing in the Qi (vital energy) of that direction and blowing it onto the enemy’s image and the brush. With cinnabar one then writes the information at the heart of the figure and, facing the prescribed direction, drives an arrow about one inch into the heart. Before each thrust one recites the incantation and blows the directional Qi onto the arrow and toward the enemy’s dwelling. The procedure is performed seven times, once a day, with an additional performance at the inauspicious hour associated with the enemy’s natal destiny. The text claims that if the arrow is withdrawn within five days the enemy may be spared, but that if the rite is continued to the seventh day the enemy will certainly die. Should the enemy die, the figure pierced by the arrow is to be buried in the direction called the “place of death.”

The scripture also warns against transmitting the method indiscriminately, claiming that doing so will shorten the lives of one’s descendants. At the same time, it says that if the target is disloyal or unfilial, deceives the ruler, or plots against a superior, the rite will take effect at once. These are the scripture’s own claims about the method’s power and the persons against whom it may be used.

Formula for Fashioning the Divine Spear

“By decree of the Celestial Emperor, the Eight Spirits guard the Divine Spear and bestow it upon a worthy general, enabling him to crush enemy marauders, display his martial renown, assist an enlightened sovereign, and bring the beacons of war to lasting rest. Now I would overawe the four quarters, so that the states of every direction come to offer tribute and submit as vassals. Quickly, quickly, in accordance with the statutes and ordinances!”

Here the “Divine Spear” is a ritual implement or symbolic weapon used in the ceremony. Invoking the Celestial Emperor and the Eight Spirits, the incantation asks the deities to protect the weapon, aid in battle, and secure the realm. “Quickly, quickly, in accordance with the statutes and ordinances” is a common closing formula in Daoist incantations, signifying that the command is to be carried out at once.

This method is to be performed by setting out a sacrifice at night on a Jiazi day and offering a qingci (a prayer written on blue-green paper). The documents presented are written in the Hunyuan form, a format of documents used in Daoist Zhaijiao (purification ritual). At the third watch, in the hour of zi, one takes in the left hand a strip of blue-green silk three cun long and in the right hand a brush, recites the incantation forty-nine times, then faces the northwest, draws in Qi (vital energy) forty-nine times, and blows it upon the blue-green silk and the brush. When the ritual formula has been written, it is placed on the altar as an offering. At the fifth watch the altar is closed; the formula is put into a blue-green bag and hung in the spirit chamber (the room in which the deities are enshrined).

On the Dingmao day it is placed in the storehouse and hung from a bamboo pole. An image of Zhenwu (a revered Daoist deity) or of Jiutian Xuannü (the Mysterious Woman of the Nine Heavens, a Daoist goddess) is set upon the spearhead and covered with an umbrella. One must not go in or out facing one’s benming wang direction (the direction corresponding to one’s own time of birth and regarded as the quarter where one’s Qi and fortune are vigorous). When the object is put to use, it is still kept in the blue-green bag and hung in the spirit chamber. On the Dingmao day it is placed in the storehouse and suspended from a bamboo pole; an image of Zhenwu or Jiutian Xuannü is set on the spearhead and again covered with an umbrella. Incense and fruit are offered. On the seventh, the seventeenth, and the twenty-seventh of each month, incense is burned in offering, and one may also burn qianma (paper money and paper horses used in sacrifice to the gods).

When the army is on the march, this object is placed before the tent and set upright facing the benming jue direction. If there is glad news, it is signaled by gunfire: three shots mean that a senior official has cause for joy, one shot that a family member has cause for joy, two shots that there is disaster, four shots that there is hardship and calamity, and five shots that the deities have already manifested a response.

Taishang Liuren Mingjian Fuyin Jing, Scroll the Second (The Most High’s Liuren Scripture of the Bright Mirror and Yin Talismans)

Taishang Liuren Mingjian Fuyin Jing, Scroll Three

The Nine-Star Formula

The two stars Tianying and Tianren, stars of honor and nobility, descend. Tianzhu assembles together with them and summons the awesome numina of the stars Tianxin, Gufu, Qin, Pozai, Tianfu, and the others. The star Tianchong slays enemy bandits, and the star Tiannei conceals form and traces. The Heart Star… Quickly, quickly, in accordance with the statutes and ordinances.

On the night of the summer solstice, at the third watch, follow the method already given. Hold in the left hand the silk document inscribed with the natal star, and hold a brush in the right hand. Recite the incantation forty-nine times, and from the directions in which the Nine Stars stand, welcome and draw in Qi (vital energy) forty-nine times. Then blow the Qi onto the silk document and the brush. After the chart has been written, set it out within the altar according to the directions, display the offerings, and perform the worship. At the fifth watch, close the altar. Place each item separately in a silk pouch of the color corresponding to its star, and hang them in the spirit chamber (the room in which deities are enshrined and cultivation is practiced).

On the following night, at the third watch, burn incense and pay reverence. Hold the chart in the left hand and a sword in the right. Pass the chart through the incense smoke above the sword, recite the incantation seven times, then take seven mouthfuls of Qi and blow them onto the silk document and the body of the sword. After that, practice pacing the guideline and treading the Dipper (stepping in a prescribed pattern that simulates the positions of the stars).

Talismans of the Nine Stars

The Tianying talisman uses binding silk seven cun long. The Tianren talisman uses yellow silk five cun long. The Tianzhu talisman uses yellow silk nine cun long. The Tianxin talisman uses white silk nine cun long. The Tianqin talisman uses yellow silk five cun long. The Tianfu talisman uses yellow silk eight cun long. The Tianchong talisman uses blue-green silk. The Tiannei talisman uses yellow silk five cun long. The Tianpeng talisman uses yellow silk five cun long.

Listed separately, the Tianfu talisman uses yellow silk eight cun long; the Tianchong talisman uses blue-green silk; the Tiannei talisman uses yellow silk five cun long; and the Tianpeng talisman uses black silk (zao silk) six cun long.

The Method of Counting the Dipper

When walking, or when going out and coming in, first enter the position of Jia, then enter the position of Yi, then enter the position of Ding, and next proceed to the place where the Heavenly Storehouse is located. Do not turn and look back. The aim is that others neither see one’s form nor hear one’s voice.

The Incantation of the Chart of the Ten Stems

Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui—honored spirits of the Ten Stems, manifest your mighty numinous power. I cultivate the divine chart, passing in and out of the dark and hidden realms, striking enemies and bandits, and stilling warfare and beacon fires. Quickly, quickly, in accordance with the statutes and ordinances.

This method is to be carried out at night on a jiazi day, following the procedure of the “Hunyuan form.” At the third watch, hold silk in the left hand and a brush in the right, recite the incantation forty-nine times, then draw in forty-nine mouthfuls of the Qi (vital energy) of the ten directions and blow them onto the brush and the silk. After the talisman form has been written, offer it in the altar. At the fifth watch, take it down, place each piece in a bag of the color corresponding to its direction and to the Five Phases (Wood, Fire, Earth, Metal, Water), and hang it in the matching direction within the Shen (spirit) chamber.

At the third watch on the following day, at night, perform worship and burn incense, again draw in forty-nine mouthfuls of the Qi of the ten directions, and blow them onto the brush and the silk. After the talisman form has been written, offer it in the altar. At the fifth watch, take it down and, as before, bag it according to each corresponding color and hang it in its proper direction in the spirit chamber. Then, at the third watch on the next day, at night, perform worship and burn incense, and continue the practice in this same manner.

Talismans of the Ten Heavenly Stems

The ten talismans of Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui that follow are each made of silk of the corresponding color and size. “Right” means “those listed above.” The Jia and Yi talismans use azure silk eight cun long; the Bing and Ding talismans use crimson silk (red silk) seven cun long; the Wu and Ji talismans use yellow silk five cun long; the Geng and Xin talismans use white silk nine cun long; the Ren and Gui talismans use zao silk (black silk) six cun long.

The incantation says: Wherever the Heavenly Gang points, the honored spirits of the Ten Stems descend. May the spirits augment sacred power, strike and destroy the enemy army; able both to manifest and to conceal themselves, entering and leaving the Youming (the dark and hidden realm). Ji ji ru lüling (indicating that the petitioned command is to be carried out swiftly).

Forms of the Spirits of the Twelve Branches

The divine generals corresponding to the twelve branches—Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai—upon hearing the summons, descend at once, carry out the emperor’s edict, conceal and protect my person, and keep my troops and horses hidden. Ji ji ru lüling.

This method is to be carried out at night on a jiazi day according to the “Hunyuan form.” At the zi hour of the third watch, hold in the left hand silk matched to the color of the corresponding direction or stem and branch, and hold a brush in the right hand; recite the incantation forty-nine times; then draw in forty-nine mouthfuls of the Qi of the twelve directions and blow them onto the silk and the brush. After the talisman forms have been written, arrange them in order within the altar.

When this method is performed, the night of a jiazi day is chosen, and the rite is carried out according to the “Hunyuan” form. At the third watch, in the hour of zi, the left hand holds silk of the color corresponding to the talisman being made, and the right hand holds the brush. The incantation is recited forty-nine times. One then turns toward each of the twelve directions and draws in forty-nine breaths of Qi (vital energy) from each, blowing them onto the silk and the brush, and only afterward draws the talisman. When the talismans have been drawn, they are arranged within the altar according to their directions and offered there, and the participants stand in the corresponding positions. At the fifth watch the rite comes to an end and everyone disperses. Each person places the talisman in a silk pouch of the same color and hangs it in the Shen (spirit) chamber. On the following night the practice is repeated in the same way.

For the talismans of the twelve earthly branches, the yin talisman uses blue-green silk, eight cun in length. The mao talisman uses blue-green silk, eight cun in length. The chen talisman uses yellow silk, five cun in length. The si talisman uses crimson silk (red silk), seven cun in length. The wu talisman uses crimson silk, seven cun in length. The wei talisman uses yellow silk, five cun in length. The shen talisman uses white silk, nine cun in length. The you talisman uses white silk, nine cun in length. The xu talisman uses yellow silk, five cun in length. The hai talisman uses black silk (zao silk, that is, black silk), six cun in length. The zi talisman uses black silk, six cun in length. The chou talisman uses yellow silk, five cun in length.

In the invocation of the Twelve-Month Form, the spell praises the Noble Spirit Tianyi, Tengshe, the Vermilion Bird, the Six Harmonies, Gouchen, the Azure Dragon, Tianhou, the honored spirit Taiyin, the Dark Warrior, Dachang, the awe-inspiring spirit of the White Tiger, and Tiankong the Keeper of Records—these twelve spirit-lords—and prays that they may smash bandits, conceal troops and horses, and allow one to enter a crowd without being noticed; that others may be unable to hear one’s voice; that anyone who stands in one’s way will die; and that anyone who looks fixedly at one will go blind. It then calls once more upon Dachang, the awe-inspiring spirit of the White Tiger, Tiankong the Keeper of Records, and the twelve spirit-lords, and closes with “quickly, quickly, in accordance with the statutes and ordinances,” signifying that the command must be carried out at once.

When this method is performed, the night of a jiazi day is chosen, and the rite of offering is the same as the “Hunyuan” form. At the third watch, the left hand holds silk of the color corresponding to the talisman being made, and the right hand holds the brush. The incantation is recited forty-nine times. One then draws in forty-nine breaths of Qi toward the direction proper to it, blows them onto the silk and the brush, and then draws the talisman. When it is finished, the talisman is placed on the altar and offered. At the fifth watch the rite ends, after which the talismans are placed in pouches of their respective colors and hung in the spirit chamber. On the following night one continues to practice in this way. Maintained for one hundred days, the method will take effect.

The Tianyi talisman shown on the right is made of yellow silk five cun in length. The Tengshe talisman shown on the right is made of crimson silk seven cun in length. The Zhuque talisman shown on the right is made of crimson silk seven cun in length. The Liuhe talisman shown on the right is made of blue-green silk eight cun in length. The Gouchen talisman shown on the right is made of yellow silk five cun in length; it is said to take effect after one hundred days.

Talismans of the Twelve Months

The Tianyi talisman shown on the right is made of yellow silk five cun in length. The Tengshe talisman shown on the right is made of crimson silk seven cun in length. The Zhuque talisman shown on the right is made of crimson silk seven cun in length. The Liuhe talisman shown on the right is made of blue-green silk eight cun in length. The Gouchen talisman shown on the right is made of yellow silk five cun in length. The Qinglong talisman shown on the right is made of blue-green silk eight cun in length. The Tianhou talisman shown on the right is made of cinnabar-red or black silk six cun in length. The Taiyin talisman shown on the right is made of white silk nine cun in length. The Xuanwu talisman shown on the right is made of black silk nine cun in length. The Taichang talisman shown on the right is made of yellow silk five cun in length. The Baihu talisman shown on the right is made of white silk nine cun in length. The Tiankong talisman shown on the right is made of yellow silk five cun in length.

The Formula of the Twelve Monthly Generals

Dengming, Hekui, Congkui, Chuansong, Xiaoji, Shengguang, Lushen, Taiyi, Tiangang, Taichong, Cangxing, Gongcao, Daji, and Shenhou—these names are given in the order of the original text. They are the names of spirits used in the art of Liuren to arrange the monthly generals.

The incantation says: the Qi (vital energy) of pure Yin causes the enemy to lie hidden and withdraw, and the opposing forces can in the end be subdued. Whether one goes out or comes in among a crowd, all who see me will lose their sight. Quickly, quickly, let it be carried out in accordance with the statutes and ordinances.

This method should be performed as an offering on the night of a jiazi day, following the Hunyuan formula (a layout or ritual form in Daoist ceremony). At the third watch, hold the silk in the left hand and the brush in the right, and recite the incantation forty-nine times. Then draw in forty-nine mouthfuls of the Qi of this direction and blow them onto the silk and the brush. Write according to the formula and make offerings within the altar. At the fifth watch, take them down, place them in a bag, and hang them in the spirit chamber (the room in which deities are enshrined). Repeat the method in the same way on the following night, continuing for one hundred days; it is said that it will then take effect.

Talismans of the Twelve Monthly Generals

The Dengming talisman shown on the right is made of black silk six cun in length. The Hekui talisman shown on the right is made of yellow silk five cun in length. The Congkui talisman shown on the right is made of white silk nine cun in length. The Chuansong talisman shown on the right is made of white silk nine cun in length.

The Xiaoji talisman uses yellow silk five cun long; the Shengguang talisman and the Taiyi talisman each use crimson silk seven cun long; the Tiangang talisman uses yellow silk five cun long; the Taichong talisman and the Gongcao talisman each use blue-green silk eight cun long; the Daji talisman uses yellow silk five cun long; and the Shenhou talisman uses black silk six cun long.

The Eight Gates Formula

Rest, Life, Injury, Obstruction, Scenery, Death, Fear, and Closure are the names of the Eight Gates. Spirits of the Eight Gates, descend: cover and conceal my body; cause my physical form to lie hidden, so that the spirits cannot see my coming and going, and so that people of the world cannot see where I go, and so that I vanish into the dust. Quickly, quickly, in accordance with the statutes and ordinances (a phrase used in Daoist talismanic incantations to indicate that a command must be carried out at once).

This ritual method must be performed at night on a jiazi day, with offerings made together according to the rite of the Hunyuan formula. The incantation is:

Rest, Life, Injury, Obstruction, Scenery, Death, Fear, Closure. Spirits of the Eight Gates, descend, cover and conceal my body; cause my physical form to lie hidden, so that the spirits cannot see my coming and going, and so that people of the world cannot see where I go, and so that I vanish into the dust. Quickly, quickly, in accordance with the statutes and ordinances.

At the third watch, hold the silk in the left hand and the brush in the right, and recite the incantation forty-nine times; then exhale forty-nine times toward the directions in which the Eight Gates lie, blowing the Qi (vital energy) onto the silk and the brush. After the formula has been written, place it within the altar for offerings; at the fifth watch, put it away and hang it in the spirit chamber. On the following night at the third watch, after burning incense and paying reverence, practice this method for one hundred consecutive days; it is said that there will be marked efficacy.

Talismans of the Eight Gates

The Rest talisman uses white silk five cun long; the Life talisman uses yellow silk five cun long; the Injury talisman uses blue-green silk five cun long; the Obstruction talisman uses white silk eight cun long; the Scenery talisman uses crimson silk seven cun long; the Death talisman uses yellow silk five cun long; and the Fear talisman and the Opening talisman each use white silk nine cun long.

In the pacing-the-Dipper rite of the formula of the spirits of the Eight Gates, what is trodden is the Front Dipper. First enter the position of Xu, then from the position of Si enter the position of Ding, and next enter the position of the Nine Earths; facing the Gate of Heaven, conceal the bodily form. Proceed straight ahead according to the pacing-the-Dipper rite, and do not look back.

The Taiyi Formula

The stars Junji, Chenji, and Minji, together with the four deities Dayou, Xiaoyou, and Zhifu; Tianyi, Diyi, and the stellar lord Wufu; the deities Tianzun, Difu, Tianyue, and Jishen, and the generals of heaven—all are to be distinguished as host side or guest side. When treading the Gang and pacing the Dipper, go straight forward and do not turn to look back.

The Taiyi Shi

The stars Junji, Chenji, and Minji, together with the four deities Dayou, Xiaoyou, and Zhifu; Tianyi, Diyi, and the stellar lord Wufu; the deities Tianzun, Difu, Tianyue, and Jishen, and the generals of heaven—all are to be distinguished as host side or guest side. One then weighs the spirit-generals together with the Five Phases (Wuxing: Wood, Fire, Earth, Metal, and Water), the Three Winds and the Five Rains, and also takes into account the timely stirring of the heavenly stars and the Crimson Numen of Great Yin. Bearing the imperial command, one respectfully invites the gods to descend. When the shi method is carried out, water and fire may be set in motion, and raging wind and violent rain may be raised; thunder and lightning move at my will. The completed shi method is stored within my body, so that I conceal my true form and come and go among the crowd with no one seeing me. Quickly, quickly, in accordance with the statutes and ordinances.

This method is offered on the night of the winter solstice, following the ritual procedure of the Hunyuan Shi. At the third watch, hold silk in the left hand and a brush in the right, recite the incantation forty-nine times, then face north and draw in forty-nine mouthfuls of Qi (vital energy—the breath and energy of which Daoism speaks), and blow them onto the silk and the brush. After the shi method has been written, offer it within the altar. At the fifth watch, withdraw the offerings, place the written shi methods separately into pouches, and hang them in the spirit chamber. On the following night, practice according to the previous method; the results are said to be remarkable.

The Taiyi Fu

On a soft day (among the ten heavenly stems, a day of yi, ding, ji, xin, or gui), tread the Pace of Yu (the pacing used in Daoist ritual) and recite the incantation matched to the pacing of the Gang.

On a hard day (a day whose heavenly stem is Jia, Bing, Wu, Geng, or Ren), one walks the Yang Pace of Yu (Yubu); on a soft day (a day whose heavenly stem is Yi, Ding, Ji, Xin, or Gui), one walks the Yin Pace of Yu. One first enters from Heaven’s Gate (Tianmen) into Earth’s Door (Dihu), passes through Great Yin (Taiyin), roams among the Nine Earths (Jiudi), and then gazes afar toward Heaven’s Storehouse (Tiancang). When the Pace of Yu is finished, one departs straight away and must not look back. Whenever these ritual arts are performed, one must walk the Death Pace of Yu. It is said that this allows the spirits to communicate and manifest their response, with none failing to answer. So long as the mind and will are pure and single-minded, and one practices according to the prescribed rules, the supreme sages will not deceive the world; what matters is whether a person holds sincerity and reverence in the heart.

When troops are first sent out on campaign, an auspicious day and a favorable hour must be chosen. The general leads the host forth from Heaven’s Gate, with the grand general in front and the supporting forces following. The incantation is recited as follows:

“Heaven is round and Earth is square; the Six Jia and the Nine Chapters. The four seasons and the Five Phases (Wood, Fire, Earth, Metal, Water): red, green, white, and yellow. Taiyi (the Great One) leads the troops, and the sun and moon give light. Yu makes the path of Yin; the strong are made to shun the army. The Azure Dragon (Canglong) upholds the left; the White Tiger (Baihu) moves through the camp. The Dark Warrior (Xuanwu) takes station in front and wards off baleful calamity. The Northern Dipper (Beidou) punishes and strikes, expelling what is inauspicious. May my spirits come to my aid and let me roam through the eight directions. All who stand in my way shall perish and be destroyed.

“I am a general leading troops out on campaign, and the sun and moon shine for me. I walk the Pace of Yu along the path of Yin, and strong enemies turn aside from the edge of my weapons. The Azure Dragon guards the left; the White Tiger moves within the camp. The Dark Warrior forms ranks in front and sweeps away disaster. The stellar lord of the Northern Dipper campaigns against malignant spirits and drives out the inauspicious. May my spirits come to my aid and let me roam through the eight directions. All who stand before me shall die and be extinguished. I am the great-grandson of the Northern Pole. Today I lead the troops forth on campaign, setting out from Heaven’s Gate together with Earth’s Door. Even if the enemy army presses close, swords, spears, bows, and crossbows will all break, and they will not dare to harm me. Quickly, quickly, in accordance with the statutes and ordinances!”

When the incantation has been recited, lead the troops forward one hundred paces, and do not allow the company to look back. To do this is most auspicious.

The Yellow Emperor said: During the ten double-hours from the hour of Jiazi to the hour of Guiyou, if a contrary wind springs up, one must not advance the army; this is an omen of great misfortune. Should this occur, one must face west, with hair unbound, barefoot, dressed in black, and holding a sword, standing upright and composed, and recite the incantation seven times; the wind will then turn. The incantation says:

“Contrary wind, baleful wind—what appears auspicious conceals misfortune within. Divine spirit and Qi (vital energy) unite, and above and below communicate. Avoid me, avoid me; turn back. Quickly, quickly, in accordance with the statutes and ordinances!”

After the recitation, take seven steps in the prescribed manner, sigh toward the west, and the wind will change direction at once.

During the ten double-hours (shichen) from jiaxu to guiwei, if one meets a headwind, walk five hundred paces south, and one will certainly encounter a red snake appearing on the road. Then hasten five hundred paces east, reciting, “Quickly, quickly, in accordance with the statutes!”

When the recitation is finished, walk seven paces in the usual way and sigh toward the west, and the wind will at once change direction.

Another account says: if, during the ten double-hours from jiaxu to guiwei, one meets a headwind, walk five hundred paces south and a red snake will appear on the road; walk another five hundred paces east, and one will certainly meet a yang person (yangren—what the scripture calls a living person), dressed in white and holding a weapon. Facing that person, recite the spell seven times: “At the xu hour the dry wind rises, and all the spirits withdraw. Whoever blocks the road will surely be slain; whoever causes a halt will surely suffer ten thousand deaths. On hearing this clear, ringing voice, the wind at once turns back and sinks into the earth. Quickly, quickly, in accordance with the statutes!”

When the recitation is finished, spurt water in the direction of the wind (holding water in the mouth, or spraying it from the mouth as a ritual act), and the wind will turn of itself. If the hour is wu, change the wording to “At the wu hour the dry wind rises,” and likewise for the other hours. In this way an inauspicious matter can be turned into an auspicious one. The scripture says that this method is kept in a golden casket and must not be transmitted at will.

Ritual Formula for the Wind Sacrifice (the wording used in the rite of offering to the wind deity)

“Three winds, five winds; jade arrays the eight winds. Qiwu, the revered star; Stellar Lord of Yi and Zhen. Now I respectfully petition you: may the divinities issue their command and have it carried out. Quickly, quickly, in accordance with the statutes!”

Here, “Stellar Lord of Yi and Zhen” refers to the stellar deity associated with the Yi lodge and the Zhen lodge (names of stellar mansions in ancient Chinese astronomy).

When the rite of sacrificing to the wind is performed, an altar is set up according to the regulations. One prays for a wind fierce enough to blow down houses, send stones flying, and snap trees; for the wind to blow with one’s own battle formation and against the enemy, and thereby to protect the state and bring peace to the people, uphold the orthodox Dao (the Way), disperse the dust, and throw a powerful enemy into disarray. One prays that the encampments of the four quarters be made secure, that the court present its offerings to an enlightened sovereign, that all under Heaven be at peace, that moral instruction be carried out, and that the common people live in tranquility.

On the night of a gengshen day, offerings are made according to the “Hunyuan formula.” At the third watch, one holds in the left hand a piece of blue-green or white silk, five cun long and three cun and three fen wide, and in the right hand a brush. Facing west, one recites the incantation forty-nine times, then takes the “ba-nai jiu-kou,” blows it upon the silk and the brush, and thereupon writes the ritual formula. Once written, the formula is placed on the altar as an offering. At the fifth watch, the offerings are removed, put into a bag of the corresponding color, and hung in the spirit chamber.

On the following night, at the third watch, one first burns incense. Holding the ritual formula in the left hand and a sword in the right, one passes them over the incense, recites the incantation seven times, then takes the “Ba-li-zhong” and blows it upon the formula and the sword. One then treads the Dipper gang—walking according to the prescribed pace. After one hundred days of practice, the method may be put to use.

When it is used, one faces the enemy’s formation. First, seven persons are arranged one chi and four cun apart, in the shape of the seven stars of the Northern Dipper, all facing north. Each wears a black robe, with hair unbound and feet bare, and stands facing north, while a ritual general presides over the ceremony. The ritual general, likewise barefoot and with hair let down, dressed in a black robe, holds the ritual formula in the left hand and a sword in the right and faces the enemy. After treading the gang steps, he orders the company to blow the horns. The formula is pointed toward the Xun palace—the southeast among the directions of the Bagua (Eight Trigrams)—while one faces the enemy. When the horns fall silent, one prays that a violent wind suddenly arise and blow against the enemy. Holding the formula, one then rides the wind into the attack and routs the enemy.

The incantation of the “Rain-Sacrifice Formula”:

The Celestial Worthy and the earthly tally, the Celestial Sovereign and the honored stars. Taiyi gathers and converges, sending down moistening rain. The Azure Dragon leads its host, and the Master of Rain goes forth with them. The Earl of Wind and the Duke of Thunder make the thunder resound, flying against the sky. Quickly, quickly, let this be carried out in accordance with the statutes and ordinances.

This is a method of preparing and offering a ritual formula at night on a renzi day. At the third watch, one holds in the left hand a piece of blue-green silk eight cun long and three cun six fen wide, and in the right hand a brush. One recites the incantation forty-nine times, then draws in nine mouthfuls of the Qi (vital energy) of the north and blows them onto the brush and the formula. Once it has been written, it is placed on the altar as an offering and removed at the fifth watch. On the following day one continues the practice according to the method already set out, for one hundred days.

When it is put to use, seven youths wear blue-green robes with their hair hanging loose. Each holds a cup of pure water, faces north, and stands one chi and four cun from the next, arranged in the pattern of the seven stars of the Northern Dipper. The practitioner himself wears his hair loose and is dressed in black. In his right hand he holds a sword, and in his left the formula—here meaning the ritual formula or the talismanic formula. He treads the steps of the Dipper’s handle, directing them toward the enemy army. He then takes up the cups of pure water, recites the incantation, splashes the water toward the enemy, and prostrates himself on the ground. The scripture states that rain will fall at once and be driven against the wind onto the enemy army; seizing the moment, the practitioner attacks and can thus rout the enemy.

The incantation recited by the youths is:

Nine rivers and four seas, dragon lords of the five lakes. Take command of the Lord of Thunder, and let the Master of Rain go with them. The Earl of Wind and bursting thunder; violent rain pours without cease. Wind, hail, and thunderbolts strike and wound the rebel army. Quickly, quickly, in accordance with the statutes and ordinances.

The sense of the incantation is to invite the dragon lords of the nine rivers, the four seas, and the five lakes to lead the Lord of Thunder and travel together with the Master of Rain, commanding the Earl of Wind to raise the wind and thunder to burst forth, so that violent rain, wind, and hail descend and strike the enemy army. The closing phrase, “quickly, quickly, in accordance with the statutes and ordinances,” is a common formula of urgent command in Daoist incantations.

Formula for Turning Level Ground into a River (the older edition has no incantation)

This, too, is a method of preparing a ritual formula and offering it at night on a renzi day. At the third watch, one holds black silk in the left hand and a brush in the right, recites the incantation forty-nine times, then draws in forty-nine mouthfuls of the Qi of the north and blows them onto the silk and the brush. After the formula has been written, it is placed within the altar as an offering. At the fifth watch it is taken down, put into a black bag, and hung in the spirit chamber.

At the third watch of the following night, incense is burned. The formula is held in the left hand and a sword in the right, and both are passed through the incense. The incantation is recited seven times; then seven mouthfuls of the breath “xi” are drawn in and blown onto the silk and the sword. One then treads the steps of the Dipper and, with the sword, draws the formula on the ground. It is said that in this way the road can be made impassable, so that the enemy is blocked and forced to withdraw. If one cultivates according to this method for one hundred days, it is claimed that the rite never fails to prove efficacious.

Formula for Producing Fire on Level Ground

Lord of Fire (the fire spirit, Shen), Lord of Fire! You are the noble stellar luminary of the sun. The cycle of Fire belongs to the Flame Emperor, and true fire corresponds to the heavenly stems bing and ding. Please swiftly send down the Qi (vital energy) of fire and blow it over the whole body of the silk sword. Pace the Dipper—simulating the stations of the Northern Dipper according to the prescribed steps—and with the sword draw the ritual pattern on the ground, so that the road is barred crosswise: one cannot advance, but can only turn back. If this is practiced for a hundred days, there is nothing that will fail to prove efficacious.

Formula for Producing Fire on Level Ground

Lord of Fire, Lord of Fire! You are the noble stellar luminary of the sun. The cycle of Fire belongs to the Flame Emperor, and true fire corresponds to bing and ding. Please swiftly send down true fire to intercept the road and cut off troops and horses. Quickly, quickly, let this be carried out in accordance with the statutes and ordinances.

This method is to be performed at night on a bing day or a ding day, with offerings made according to the method of the Hunyuan Formula. At the third watch, hold silk in the left hand and a brush in the right, face south, recite the incantation forty-nine times, then inhale forty-nine breaths of Qi and blow them upon the silk and the brush. After the ritual pattern has been written, place it on the altar as an offering. Conclude at the fifth watch. On the following night cultivate again by the previous method; after one hundred consecutive days it will take effect. When putting it into practice, follow the method already set forth, and do not look back while advancing.

The six jia correspond to the Azure Dragon, the six yi to Tianpeng, the six bing to the Bright Hall, the six ding to the midst of Great Yin, the six gui to Heaven’s Storehouse, and the six ji to Earth’s Door. The six-gui hour of a six-gui day is called the “Day of the Lord of Heaven.”

The dates and hours under the great taboo against entering the mountains are noon, the hai hour, the shen hour, the xu hour, the wei hour, the mao hour, a shen day or a zi day, the yin hour, the chen hour or the wei hour, the day jichou, and a yin day; in addition there are the six gui of Heaven’s Storehouse, the six ji of Earth’s Door, and the six-gui hour of a six-gui day (the Day of the Lord of Heaven).

Auspicious days for entering the mountains are jiazi, jiayin, yihai, yisi, yimao, bingxu, bingwu, and bingchen; all these days are greatly auspicious.

Days to be avoided in a long month are the eleventh, the fifteenth, the eighteenth, the twenty-fourth, the twenty-sixth, and the thirtieth. To enter the mountains on these days is greatly inauspicious.

Days to be avoided in a short month are the fifth, the thirteenth, the sixteenth, the twenty-sixth, and the twenty-eighth. To enter the mountains on these days is greatly inauspicious, and whatever one undertakes will be unfavorable.

One memorial.

Your servant so-and-so, a disciple who honors the Dao (the Way), having reverently fasted, purified himself, and bathed, respectfully submits this memorial. With a heart full of fear and unease, I knock my head to the ground and bow twice, and respectfully address His Majesty, the Most High Jade Emperor of Vast Heaven at the Golden Portal, who opens Heaven, holds the tallies, governs the calendar, contains the True, and embodies the Dao: Your servant holds that the Great Dao has no bodily form, yet responds with spiritual efficacy without any need of words. If one prays with sincere intent and conducts oneself with reverence, that sincerity can reach upward and find a response. Your servant ventures to look up to the sage brilliance and respectfully sets forth this humble wish.

Your servant so-and-so is but an ordinary person of the dusty world, dull and benighted by nature. By good fortune I encountered the true and orthodox teaching, and so I took refuge and undertook practice. Formerly I was transmitted the four scrolls of the Yuanshu, which bear the name “Bai”; now I further study the ritual forms of the Seven Numina, establish a ritual altar, and prepare pure offerings. I humbly pray that the Exalted Perfected, the revered deities of the Daoist tradition, descend to inspect and examine, and that the host of sages extend compassion and protection, so that your servant’s heart of the Dao may be opened and I may come to understand the rules of Keyi (liturgy). By means of counting-stalk calculations and the arrangements of Qimen, may the matters I seek be brought to fulfillment, so that enemies dare not encroach; by pacing the constellations and stepping the Dipper, and by ordering the ranks of the army, may the opposing side be unable to detect it. Your servant vows to maintain incense offerings with diligence, in repayment of Heaven above. Looking up toward the sacred cortege of the celestial court, my heart is filled with gratitude and trepidation, and my feelings are earnest to the utmost. I respectfully submit this memorial.

The square wrapper, that is, the envelope of the memorial, is respectfully presented. It is sealed with care by your servant of stated rank and surname so-and-so—the servant who records office, rank, and surname, sealing it reverently—and is offered beneath the gate of the Golden Portal, that is, presented to the celestial palace of the Golden Portal.

Taishang Liuren Mingjian Fuyin Jing (Supreme Scripture of the Liuren Bright Mirror of the Hidden Talismans), Volume Three

Taishang Liuren Mingjian Fuyin Jing (Supreme Scripture of the Liuren Bright Mirror of the Hidden Talismans), Volume Four

In Urgency, Follow the Spirit-Generals; When at Leisure, Then Choose the Auspicious Gate

The Sanyuan Jing (Scripture of the Three Origins) says: If one meets with an urgent matter and there is no time to choose the hour, nor can one wait for the Three Marvels—the auspicious spirits of Qimen Dunjia—and the auspicious gate, one should adopt the position occupied by the auspicious gate, and consult the palace in which Tianyi (the Heavenly One) resides that day together with the palace in which the spirit of Zhifu (the Direct Tally) resides. When the matter is not urgent, one may wait until the Three Marvels appear, and then choose the auspicious gate.

The Sanyuan Jing says further: When an urgent matter arises, one need not wait for the Three Marvels and the auspicious gate; one may act according to the palace in which Tianyi resides that day in relation to the auspicious gate, and the palace in which the spirit of Zhifu resides. When the matter is not urgent, one may wait for the Three Marvels, and then choose the palace in which the celestial Six Wu reside; the place where the Six Wu are located is commonly called the Gate of Heaven.

For example, at the winter solstice, in the upper origin, one employs Yang Dun in the first configuration. At dawn on a Jia or Ji day, Tianyi overlies the eighth palace, where the Six Bing reside, and Zhifu is in the first palace. If there is an urgent matter, one may choose the northeast, where Tianyi is located, due north, where Zhifu is located, or the place where the Six Wu reside; all of these directions are regarded as auspicious.

The Sanyuan Jing (Scripture of the Three Origins) says: Whenever troops are sent out, one must use the six Wu (the Wu days or Wu hours in the Liujia Dun method, the concealment method of the six Jia). At this time the army enters the Dihu (Earth Door, a direction symbolizing concealment) from the Tianmen (Heaven Gate, an auspicious direction symbolizing free passage), then passes through the Taiyin (Great Yin, a direction symbolizing concealment and obscurity), and rides the Qinglong (Azure Dragon, a shensha symbolizing good fortune and aid in travel). This is coordinated with the temporal positions of the six Ji, the six Ding, the six Jia, and the like. If one can act accordingly, one may be victorious in every battle.

The foregoing sets out the method of exiting the Heaven Gate, entering the Earth Door, passing the Great Yin, and riding the Azure Dragon. For example, on a Jia or Ji day of the upper yuan after the winter solstice, if one raises troops at midnight, one first sets out from the Heaven Gate at the Zi position, then enters the Earth Door at the Si position, passes through the Mao position, and advances by riding the Zi position; thus one may be victorious in every battle.

Another art says: when setting out, the six Wu on the heavenly plate (tianpan) are in the first palace, the Earth Door on the heavenly plate is in the ninth palace, and the Sun (Taiyang) on the heavenly plate is in the seventh palace; when one is situated amid the heavenly plate, the Azure Dragon is in the first palace.

Concealing the Form and Effacing the Tracks (Bixing Diji)

Wu Zixu says: If one wishes to hide one’s bodily form, one must ride the Azure Dragon, that is, avail oneself of the concealment method of the six Jia. In passing through the Mingtang (Bright Hall, a direction symbolizing brightness and open passage), use the six Bing; in exiting the Heaven Gate, use the six Wu; in entering the Earth Door, use the six Ji; in passing the Great Yin, use the six Ding. Take a stalk of grass and break it into two pieces, to screen the gaze of those nearby: place one piece at the Mao position and yourself enter the You position, and you will be able to avoid the sight of others. When passing the Great Yin, recite the incantation: “Heaven is overturned and earth is turned upside down; all nine roads are sealed. Should anyone come in pursuit of me, they still will not catch up. Go straight into the Tiancang (Heavenly Repository, a secret place of concealment), and on no account look back.” Geng is the Heavenly Prison (Tianyu), Xin is the Heavenly Court (Tianting), and Ren is the Heavenly Jail (Tianlao); avoid these directions, for if one runs counter to them, one will be bound. Quickly, quickly, in accordance with the statutes and ordinances (jiji ru lüling).

The Jade Maiden Reverse-Closure Configuration (Yunü Fanbi Ju)

The scripture states that “Jade Maiden’s Reverse Closure” (Yunü Fanbi) is a technique for concealing one’s bodily form and avoiding disturbance from the outside world. Indoors its range is six chi; in a courtyard, six paces; and in the open country, sixty paces—in every case the number taken is six. One first sets out and arranges the counting rods (tallies used for divination or for laying out a configuration), then grips six rods in the left hand, each one chi and two cun long, ordinarily made of dujing wood; if this wood is unavailable, other materials may be used. In the right hand one holds a knife, faces the direction then in ascendancy, draws in the ascendant Qi (vital energy), clicks the teeth twelve times toward the spirit of that ascendancy, silently recites in the mind the matter one seeks, and then stands with one’s back to the ascendant direction.

One then recites an incantation, which in substance runs: “In such-and-such a year, month, day, and hour, I, so-and-so, respectfully invite Heaven and Earth, Father and Mother, the Six Jia, the Six Decades, the spirits of the Twelve Hours, the Azure Dragon (Qinglong), the Peng Star, the Jade Maiden of Heaven, and the spirits of the Six Wu who conceal forms. I delight in the arts of long life; when I set out I do not select a day, and when I go abroad I do not inquire after the hour. Now I must travel on account of a certain matter. I ask the Jade Maiden to arrange the configuration for me, so that I may go out by Heaven’s Gate, enter by Earth’s Door, and close the Metal Pass, and, under the protection of the Jade Maiden, the Azure Dragon, the White Tiger, the Vermilion Bird, Gouchen, the Dark Warrior, the Six Harmonies (Liuhe), the Six Jia, the Six Spirits, and the spirits of the Twelve Hours, proceed to a certain place, conceal myself where I ought to patrol and remain hidden, set out whenever I wish, drive off thieves, and cause ghosts and spirits to disperse.

A gentleman who sees me will rejoice even more than usual; a petty person who meets me will be startled and ill at ease; men and women who see me will offer wine. All manner of evil ghosts and thieves, encountering me, will be defeated and perish. Today I tread the Steps of Yu (the pacing method of Daoist ritual), corresponding above to Tiangang; the Jade Maiden stands in attendance at my side, and below, what is inauspicious is driven away. Every kind of spectral being submits and withdraws, and wherever I go there is no calamity. Illnesses I treat will be cured; places I assault will open; things I strike will be broken; matters I seek will be obtained; and wishes I harbor will be fulfilled. Emperors, great ministers, and officials of the rank of two thousand shi (local officials of relatively high rank) who see me will cherish me as one cherishes an infant. Today I invite the Jade Maiden and the great ministers to accompany me on my way.”

When the invocation is finished, one holds the breath, turns the knife to the left, and draws the configuration (ju, a directional layout arranged according to the rules of the mantic arts) on the ground; if there is no knife, the finger may be used instead. One begins the layout from the branch position of that day, then arranges the directions according to the twelve branches, the eight stems, and the four corners, and afterward enters the configuration from the stem direction of that day: on a wu day one enters from the position of Qian, and on a ji day from the position of Kun (two of the Bagua, the Eight Trigrams).

After the ju (a directional board drawn according to the ritual method) has been laid out, one begins at the center and sets down east, west, south, and north in order, then arranges the positions of the twelve spirits and of the eight heavenly stems and four corners.

For example, on a jia day one enters the board from the jia position marked on it; on a yi day one enters from the yi position, on a bing day from the bing position, and on a ding day from the ding position; on a wu day one enters from the qian position, and on a ji day from the kun position. Once inside the board, one holds six counting rods (implements used for reckoning and for carrying out the rite) and, following the ritual, invokes the four directions:

“I invite Gongcao, Taichong, and Tiancheng of the east, the Azure Emperor (the Heavenly Emperor of the East), and the great spirits of jia and yi to descend upon the ritual board and protect my body. I invite Taiyi, Shengxian, and Xiaoji of the south, the Red Emperor (the Heavenly Emperor of the South), and the great spirits of bing and ding to descend upon the ritual board. I invite Chuansong and Congkui of the west, the White Emperor (the Heavenly Emperor of the West), and the great spirits of geng and xin to descend upon the ritual board. I invite Dengming, Shenhou, and Daji of the north, the Black Emperor (the Heavenly Emperor of the North), and the great spirits of ren and gui to descend upon the ritual board.”

When the prayers to the four directions are finished, one counts the rods downward, beginning from the earthly branch of that day: the first rod is placed at zi, the second at chou, the third at yin, the fourth at mao, the fifth at chen, and the sixth at si. Between each pair of branches one heavenly stem is inserted, so that the arrangement is first set out as the Heaven Gate and then as the Earth Door. On a “sijian day,” the Earth Door cannot be formed; one then takes the first counting rod and places it on wu, the seventh position, and, taking wu as the starting point, the Earth Door forms of itself. One then draws back slightly, recites the incantation, and works the count with the rods.

“The rat strays from its burrow and enters the dog market”: the rod at zi is moved to xu, and one loudly calls upon the Azure Dragon (Qinglong) to descend.

“The ox feeds on rabbit-mushroom and eats licorice”: the rod at chou is moved to mao, and one loudly calls upon the Vermilion Bird (Zhuque) to descend.

“The fierce tiger advances on patrol and enters si”: the rod at yin is moved to si, and one loudly calls upon Gouchen to descend.

“The rabbit enters the ox pen and crouches without rising”: the rod at mao is moved to chou, and one loudly calls upon the White Tiger (Baihu) to descend.

“The dragon enters the horse stable and so remains above”: the rod at chen is moved to wu, and one loudly calls upon the Dark Warrior (Xuanwu) to descend.

The soaring snake winds and coils as it approaches, arriving at the Shen position. Move the counting rods from the Si position to the Shen position, and shout aloud, “The Six Harmonies are below.”

The horse enters Dragon Spring and drinks the sweet spring water. Move the counting rods from the Wu position to the Chen position.

The rooster and the goat exchange places and come to the You position. Move the counting rods from the Wei position to the Si position, then set the counting rods at the Shen position, and shout aloud, “The Six Harmonies are below.”

The horse enters Dragon Spring and drinks the sweet spring water. Move the counting rods from the Wu position to the Chen position.

The rooster and the goat exchange places and come to the You position. Move the counting rods from the Wei position to the You position.

The ape crawls prostrate and flees northward, arriving at the Hai position. Move the counting rods from the Shen position to the Hai position.

The rooster swoops down and lands in the goat pen. Move the counting rods from the You position to the Wei position.

The dog burrows into the rat’s hole and seizes the young mouse. Move the counting rods from the Xu position to the Zi position.

The pig charges into the tiger’s lair, walks into the snare of its own accord, and dies. Move the counting rods from the Hai position to the Yin position.

The incantation says:

Heavenly Qian is exalted, its radiance shining bright; earthly Kun is yielding and compliant, operating within. Heaven and Earth, the Two Modes, conjoin in open harmony; the Qi (vital energy) of the Six Harmonies is gentle, concordant, and auspicious. Matched with Heaven and receiving the nourishment of Earth, one remains forever peaceful, solemn, still, and clear. Resonating with the Dark Heaven and the Yellow Earth, there is an upper garment above and a lower skirt below. The four trigrams Zhen, Li, Kun, and Dui assist and support; the four trigrams Qian, Kan, Gen, and Xun enable one to stride like a tiger and soar like a dragon. On this day, when the counting is performed, the Jade Maiden attends at one’s side. Those who pursue me must die; those who seize me must perish. The Oxherd recognizes the Weaving Maiden, and they are transformed into rivers. Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances.

On a Zi day, stand in front and proceed according to the order of the Eight Stems. Among the four Zi days, the Jade Maiden begins from the Geng position and cycles in sequence, going back and forth; take advantage of her departure. When she departs, one must recite the incantation and call out the position where the Jade Maiden is located. If the Jade Maiden is at the Geng position, recite, “Swiftly, swiftly, in accordance with the statutes and ordinances.”

On a zi day (a zi day in the system of dating by the heavenly stems and earthly branches), one begins the count from the eight stem positions ahead. Each of the four zi days takes the geng position as its starting point, and the Jade Maiden (Yunü, a deity in Daoist mantic arts who assists in the conduct of affairs) is advanced in turn through the cycle. Once the position occupied by the Jade Maiden has been found, one sets out in her company.

When setting out, one must recite an incantation and invoke the direction in which the Jade Maiden resides. If, for example, the Jade Maiden is at the geng position, one recites: “Jade Maiden of the geng position, come quickly to protect me. Do not let evil ghosts harass me. Do not let others see me; and even if they do see me, let them take me for a bundle of firewood. Open only my door, and close the doors of others.” When the incantation is finished, one closes the door and departs.

If one wishes to travel far, to pay respects to a person of high rank, or to take up a post at a superior’s residence, one should set out from the “Earth Door” (Dihu, a direction in the mantic arts symbolizing departure on a journey), enter the “Heaven Gate” (Tianmen, a direction symbolizing auspicious and unobstructed passage), travel in the company of the Jade Maiden, and recite the incantation:

“Heaven Gate, O Heaven Gate, today is truly an auspicious day. The Jade Maiden attends me, accompanying me on my left and right. Traveling to the four quarters, I meet with no calamity. The moment a gentleman sees me, he rejoices greatly. All that I seek is fulfilled, and all affairs are auspicious and flourishing. Quickly, quickly, in accordance with the statutes and ordinances!”

If one wishes to enter an enemy camp, conceal one’s tracks, flee from warfare and disaster, go into hiding, or conduct funerals and other inauspicious affairs, one sets out from the Heavenly Gate (Tianmen), enters the Earthly Door (Dihu), and departs in the company of the Jade Maiden (Yunü), a deity in the Daoist mantic arts who protects travelers.

The incantation says: “Nuo nuo yi yi. In setting out one need not choose the day, and in returning one need not choose the hour. Follow the Northern Dipper (Beidou) and enter the portal, roaming together with the spirits. Heaven and Earth are turned upside down, and whatever the heart seeks is fulfilled as one wishes. It makes you lose your bearings, so that you take east for west and south for north. Even those who know of me cannot, by the mantic arts, calculate and seal the portal so as to stop me from leaving.”

The incantation for traveling with the Jade Maiden says further: “Jade Maiden, Jade Maiden, in setting out one need not choose the hour. Follow the Northern Dipper and enter the portal, roaming together with the spirits. Heaven and Earth are turned upside down, and whatever the heart seeks is fulfilled as one wishes. It makes you lose your bearings, so that you take east for west and south for north. Even those who know of me cannot, by the mantic arts, calculate and seal the portal so as to stop me from leaving.”

One then recites: “O Jade Maiden, you are the mother of the heavenly spirits. Protect me and keep me safe, and let two spirits accompany me on the way. When I reach such-and-such a township and such-and-such a ward, my tracks will be dim and hard to make out. People will not see me; even if they hear a sound, ghosts and spirits will not clearly discern my form. Those who treat me well will receive blessings, and those who treat me ill will meet with misfortune. All evil spirits and ghostly bandits who come to block me will perish. Among tens of thousands of people, whoever sees me will rejoice. Quickly, quickly, in accordance with the statutes and ordinances (jiji ru lüling).”

One then takes a knife and draws on the ground according to the diagram that follows. One recites again: “Statutes and ordinances, statutes and ordinances. Crisscrossing in every direction, the myriad ghosts hide their traces, and I shall depart amid the crowd. Those who shout at me will die; those who rebuke me will perish; those who treat me ill will bring calamity upon themselves. Quickly, quickly, in accordance with the statutes and ordinances.”

Twelve Configurations: A Ready-Reference Chart for the Heavenly Gate, the Earthly Door, and the Jade Maiden’s Return-Closure

A licheng is a quick-reference table for finding, by the date, the corresponding directions and names of deities. “Heavenly Gate” and “Earthly Door” are the directions used in the mantic arts for going out and coming in and for concealment, while “Jade Maiden” is the name of the travel-protecting deity who accompanies the rite.

The original first gives the correspondences for the zi day and the wu day: the zi day is bing, yi, and geng, and the wu day is ren, xin, and jia. It then gives the remaining days. The chou day is bing, yi, and xin, and the wei day is ren, xin, and yi. The yin day is bing, yi, and Qian, and the shen day is ren, jia, and Xun. The mao day is geng, ding, and ren, and the you day is jia, gui, and bing. The chen day is geng, ding, and gui, and the xu day is jia, gui, and ding. The si day is geng, ren, and Gen, and the hai day is jia, bing, and Kun.

Here bing, yi, geng, and the rest are Heavenly Stems (tiangan), while Qian, Xun, Gen, and Kun are directions of the Bagua (Eight Trigrams), used to mark the positions of the Heavenly Gate, the Earthly Door, and the Jade Maiden for each day. The original table is arranged rather briefly; the above follows the order of the day-names and symbols as listed.

If one does not pray with reverence, the mind will not be concentrated when the spirits descend, and the incantations recited and the mantic arts employed will not prove efficacious.

Names of the Gate Gods of the Ten Heavenly Stems

The Wang Zhang says that the titles of the door gods are suitable for use when troops set out on a long expedition and when one goes out or comes in. The titles of the door gods are as follows. In the Jiazi ten-day cycle (xun), the household god is named Gongsun Qi and the door god is named Xu Yi; one unties the shoes and then departs. In the Jiaxu cycle, the household god is named Xu He and the door god is named Tian Keshi; one raises the head, calls out, and then departs. In the Jiashen cycle, the household god is named Shi Zhan and the door god is named Sima Guang; one removes the cap and then departs. In the Jiawu cycle, the household god is named Gongsun Qi and the door god is named Xu Yi; one unties the shoes and then departs. In the Jiaxu cycle, the household god is named Xu He and the door god is named Tian Keshi; one raises the head, calls out, and then departs. In the Jiashen cycle, the household god is named Shi Zhan and the door god is named Sima Guang; one removes the cap and then departs. In the Jiawu cycle, the household god is named Yu Ke and the door god is named Shi Zhong; one loosens the clothing, shakes it briskly, and then departs. In the Jiachen cycle, the household god is named Sima Sheng and the door god is named Gongsun Cuo; one unbinds the hair-knot, ties it up again, and then departs. In the Jiayin cycle, the household god is named Sima Qiang and the door god is named Gongsun Guang; one unties the belt and then departs.

When generals go out and advance, no matter how many or how few are in the ranks, they must choose a suitable direction whenever they encamp and halt, taking “six” as their rule. In an emergency, the commanding general has the soldiers form ranks and turn left into Taiyin (the Great Yin), the bearing used in the mantic arts to conceal the body, calls upon the names of the door and household gods, and recites the incantation: “I, so-and-so, have an urgent matter. Please aid me, hide me, and protect me; do not let the enemy discover me, surround me, or screen me from view. May every weapon be destroyed; may whoever dares to resist me die, and whoever spies on me perish.”

He then calls once more upon the names of the door and household gods and repeats this incantation. After that he prays that the enemy fall into darkness and confusion, unable to see his own side clearly, that their morale be thrown into disorder, and that they dare not raise their forces.

When the incantation is finished, he has the soldiers turn to the left and leave straight on. They must on no account look back, and they conceal themselves in the direction of the Six Gui (liugui). The Six Gui means, for example, that within the Jiazi cycle the Six Gui lies in the west, the direction of You.

A Method for Setting Out on a Journey of a Thousand Li

The Six Jia and Nine Chapters (chapter-formulas within Daoist spells and Fulu [talismans and registers]) symbolize round Heaven and square Earth; the four seasons run their course, the Five Phases (Wood, Fire, Earth, Metal, Water) generate one another, and the sun and moon cast their light. The practitioner treads the Yubu—the method, in Daoist ritual arts, of pacing the stars and treading the Dipper—to open a road, causing Chiyou to draw back from the edge of arms. The Azure Dragon supports the hubs of the chariot, and the White Tiger upholds the Fulu; Yinghuo (Mars, also often regarded as a stellar deity possessed of commanding authority) leads the way in front and drives off what is inauspicious. The Starry Lord of the Northern Dipper destroys evil sprites and removes danger and disaster. The spirits (Shen) of the five directions follow me and escort me as I make my circuit of the four quarters. Whoever blocks my path must die; whoever comes to meet me must perish. The Sheji (the state and the deities of soil and grain) guard me on either side, and thieves stay hidden and do not emerge. Those who travel forth will meet with happy events; those who remain where they are will receive blessings. My spirits protect me, and whatever I seek will come to pass as I wish. Let it be carried out at once, in strict accordance with the statutes and ordinances.

From the words “The Northern Dipper smites and punishes, removing the baleful and driving off calamity” onward, the text is repeated once more. It is still a prayer beseeching the protection of the Northern Dipper and the spirits of the five directions, so as to drive out malevolence and evil, make the journey go smoothly, and bring what is sought to fulfillment. The closing formula “Swiftly, swiftly, in accordance with the statutes and ordinances” (jiji ru lüling) is a common imperative ending in Daoist Fulu, commanding the spirits to execute the order at once according to the law.

Yubu of the Auspicious Gates of the Three Marvels

One goes out through the Gate of the Six Yi (an auspicious gate marked by the stem Yi), takes three paces of the Yubu, and recites the spell: “White Tiger, sweep the road clear for me and lead me on ahead. In this matter do not hesitate; you must come at once to give aid.”

One goes out through the Gate of the Six Bing (an auspicious gate marked by the stem Bing), treads the Yubu, and recites the spell: “Tiangang (a stellar deity within the Northern Dipper) displays its mighty power; I shall travel in the company of the Azure Dragon and the White Tiger. Those thieves and enemy soldiers of Heaven—if they dare to resist, subdue them with the Celestial Axe.”

One goes out through the Gate of the Six Ding (an auspicious gate marked by the stem Ding), treads the Yubu, and recites the spell: “The Jade Maiden deity’s title is Divine Mother; call upon her and turn to face her. The road lies where one is meant to walk; enter the Dipper from the Dipper’s pointer (the direction indicated by the handle of the Northern Dipper). O cool springs, O numinous herbs, gather them to conceal yourself; above all, do not look back.”

Whenever one sets out by the auspicious gates of the Three Marvels, if the matter is urgent the spell need not be recited; so long as one is concentrated, sincere, and reverent, and holds faith within, the rite will prove efficacious. One must on no account look back.

The Perfected Person’s Yubu of the Dipper Gang: This refers to the ritual art by which a Perfected Person (Zhenren) performs the Yubu and treads the Dipper Gang (Dougang, a pacing method laid out according to the configuration of the Northern Dipper).

The Taishang Liuren Mingjian Fuyin Jing (Scripture of the Most High on the Bright Mirror of the Six Ren and the Talismans of Yin) states that, by pacing the Northern Dipper (Beidou) according to a specific gait, one may commune with the spirits. At midnight one should come beneath the constellations and, using chalk (white powdered earth), draw the nine stars, with three chi (traditional Chinese feet) between one star and the next. One first sets out from “Tiancheng” and paces in sequence; standing before the Kuixing (the first star of the Northern Dipper), one walks counterclockwise, raises the head to face the Tianying star directly, and chants the Doujing (Dipper Scripture) while doing so. When the chant reaches the Tianying star, the right foot is planted firmly and the star’s name is called out at the same time; one then paces the nine stars according to the scripture, stepping alternately with the left and right feet. If one cultivates continuously in this way for one hundred days, one can communicate with divine beings. This method must be kept secret and must not be transmitted to unsuitable persons.

The song says: The Northern Dipper has a mysterious and subtle efficacy and holds command over the twelve earthly branches; it receives the light and displays its majestic power. Stellar Qi (vital energy) winds about like clouds. The seven stars of the Northern Dipper transform without end and can reveal good and ill fortune. In accordance with the proper norms, military preparations may be set in order. One paces past Tianying and crosses Tianren; it is like passing a clear, cold spring, and one can slip beneath the earth. One draws upward to Tianzhu and circles Tianxin; crossing the stellar positions once more, one ascends to Tianqin. Leaning upon Tianfu, one gazes afar toward Tianchong; one enters Tianpeng and then comes out from Tiannei. Walking along the way of the Northern Dipper, one comes to understand the principle of firmness and yielding; entering the realm of darkness and obscurity, one passes through tens of millions of years.

When the bugang tadou (the ritual of pacing according to the configurations of the stars) is finished, one recites an incantation, saying: The six jia and the nine chapters; Heaven is round and Earth is square. The four seasons and the Five Phases (Wood, Fire, Earth, Metal, Water) correspond respectively to the colors azure, red, white, yellow, and others. Taiyi (a revered deity in Daoism) serves as teacher, and the sun and moon serve as light. The Yubu (the gait legendarily paced by Yu the Great) opens the road, and Chiyou withdraws before the point of weapons. The Azure Dragon supports the carriage, and the White Tiger follows in guard; Yinghuo (Mars) leads the way ahead, sweeping away what is inauspicious. The Northern Dipper carries out punishment and execution, eliminating calamity; the five spirits guide me as I travel through the eight directions. Those who block me will suffer harm, and those who attack me will perish. On the left is the god of the She altar and on the right the god of the Ji altar (the deities who respectively govern soil and grain); robbers, bandits, and thieves all hide and lie low. Those who travel the roads may meet with happy events and avoid the disasters of war. The Azure Dragon supports the carriage, the White Tiger follows alongside, Yinghuo leads in front, and inauspiciousness is swept away. The Northern Dipper carries out punishment and execution, eliminating calamity; the five spirits guide me as I travel through the eight directions. Those who block me will suffer harm, and those who attack me will perish. The god of She is on the left and the god of Ji on the right, and robbers and thieves lie concealed. Those who go out have joyful matters, and those who remain at home have blessings. The host of spirits protects me, so that I am forever free from the molestation of thieves. Quickly, quickly, in accordance with the statutes and ordinances.

The Yin Talismans of the Six Jia (Liujia Yinfu) explains the yin talismans corresponding to each cycle (xun) of the Six Jia, together with the forms of their divine generals. In the Jiazi cycle the yin talisman falls on Dingmao, and the divine general has a rabbit’s head and a human body; in the Jiaxu cycle it falls on Dingchou, and the divine general has an ox’s head and a human body; in the Jiashen cycle it falls on Dinghai, and the divine general has a du (堵) head and a human body; in the Jiawu cycle it falls on Dingyou, and the divine general has a chicken’s head and a human body; in the Jiachen cycle it falls on Dingwei, and the divine general has a sheep’s head and a human body; in the Jiayin cycle it falls on Dingsi, and the divine general has a snake’s head and a human body.

The scripture (jing) says that once the talismans have been drawn, they are placed in a brocade pouch and carried on the person of the commanding general. When troops are put into the field, one takes out the talisman corresponding to the current cycle and, through the brocade pouch, points it toward the enemy, so that the enemy army breaks and scatters of its own accord. A “cycle” is a set of heavenly stems and earthly branches headed by Jiazi, Jiaxu, and the like; the “yin talisman” spoken of here is a Fulu (talismans and registers) used in military affairs. The scripture further notes that when wood is taken, the correspondence is Dingsi, and the divine general has a snake’s head and a human body.

When the wood is taken, one must first observe ritual abstinence. Prepare one dou of wine and three portions of venison. At the sacrifice, spread white cogongrass as a mat, face north, bow twice, and recite the incantation:

“Forebears of the vitex, spirits of the hundred ghosts, once for so-and-so you traveled together as one. Yin of the Six Jia, spirits of the hundred ghosts, travel together with you and transform so-and-so’s body. Of those who go forth by your power, none dare refuse to submit. Respectfully, with pure wine and fine dried meat, we set forth the offering for you to receive.”

In the incantation, “so-and-so” is to be filled in with the title of the person for whom it is used. After the recitation one bows again, and the full incantation is recited three times in all. Only when the rite is finished is the wood cut. The timber must not be stained by defilement, nor may it come into contact with the five pungent plants (onion, garlic, and other strongly aromatic acrid plants).

One then draws the Fulu (talismans and registers). The sacrifice is to be held at midnight on a Six Jia day—one of the six Jia days arranged by the heavenly stems and earthly branches—and others must not be allowed to see it. According to the rules for transmitting the talisman method, one first keeps abstinence for five days, bathes and purifies the body, concentrates the mind with single purpose, and only then draws the talisman. At midnight on a Six Jia day the sacrifice is offered on the altar: one or two chi outside the altar, the twelve branches are set out by direction and the twelve chen—the hours and bearings corresponding to the twelve earthly branches—are marked. Counting-rods of bamboo, three chi long, are arranged on the altar according to the color of the direction where they stand. The Six Jia talismans are placed on the altar and ornamented in the five colors according to direction. Each mat is three chi five cun in both length and width, and the mats are set in six positions. At each place one sets out two cups of wine, three portions of meat, and one cup of salt, displayed in order by color. Facing the direction of Geng, one bows twice and kneels, calling upon the chiefs of the four halls of each quarter, the yin spirits of the Six Jia, and the divine names of the corresponding gates.

The talisman measures nine cun in length, two cun in width, and two fen in thickness.

On a Jiazi day, for example, the talisman of the yin spirit stands in the direction of Mao. One bows twice, calls that spirit’s name and title, and recites the incantation. The talisman is placed in a sewn pouch. When it is used, according to the yin spirit corresponding to that day’s ten-day cycle, one points from outside the pouch toward the enemy before the ranks; it is said that the enemy will then fear and submit. If in haste there is no means to set up an altar, one may briefly draw the form of the altar and perform the sacrifice; this, too, is said to be effective.

Method for averting wind on the march.

According to the Dunjia, when an army on the march encounters a malignant wind, the flagpole is laid down. Soil is taken from the direction of the Four Extremities (Siqiong) and molded into a clay figure seven cun high, holding a peach-wood bow and reed arrows. One then grasps a peach-wood knife, lets the hair hang loose, faces the direction from which the wind is blowing, clicks the teeth three times, and recites the incantation:

“In Heaven there are four candles, guarding the borders of the four quarters; I have four dogs, guarding the four directions. Let walled cities become mountains, and let the land become rivers. Enemy raiders cannot cross; those who come cannot enter, and those who leave cannot withdraw. Baleful calamity will disperse of itself, and the wind will surely cease.”

Guide to the Jade Maiden’s Return and Closure (Yunü Fanbi)

The Jade Maiden (Yunü) is an orthodox deity of Heaven and Earth. Spirits such as the Azure Dragon (Qinglong), the Bright Hall (Mingtang), and the Great Yin (Taiyin) constantly attend her and await her commands. They range between Heaven and Earth, their transformations endless; they can promote benefit and remove harm, and they can also render a person invisible.

The Guiguzi says: the Jade Maiden of the ding-mao day can conceal a person’s body; the Jade Maiden of the ding-si day can conceal a person’s nature and life (xingming); the Jade Maiden of the ding-wei day can conceal a person’s po; the Jade Maiden of the ding-you day can conceal a person’s hun; the Jade Maiden of the ding-hai day can conceal a person’s official stipend; and the Jade Maiden of the ding-chou day can conceal a person’s Jing and Shen (essence and spirit). If one wishes to hide the bodily form, one follows the Azure Dragon and the other spirits to the place where the Six Ding (Liuding) reside, and the bodily form will vanish of itself.

The method of serving the Jade Maiden is as follows. On every jia day and ding day one observes a fast. In the early morning, before getting out of bed, one dresses while facing the xu direction, then sits upright facing the quarter where the Jade Maiden resides, recites the Jade Maiden incantation, and intones the Jade Maiden’s name thirty-six times. At night, just before sleep, one stands and recites it thirty-six times again. After cultivating in this way for thirty-six days, the fortune or misfortune, gain or loss, of whatever matters one inquires about will yield signs three days in advance.

The scripture further says that whenever one wishes “to become jade” [sic], and whenever one intones the Jade Maiden’s name, it must be recited thirty-six times; at night, just before sleep, one must also stand and recite it thirty-six times. After cultivating in this way for thirty-six days, the fortune or misfortune, gain or loss, of all matters will manifest signs three days in advance.

When performing the “Jade Maiden Return-and-Closure Method” (a technique that, by means of the Six Ding Jade Maidens, effects concealment and evasion of pursuit), one must choose a Six Ding day, that is, a day whose heavenly stem falls on Ding. First, in a clean room, sincerely offer worship to the names and Fulu (talismans and registers) of the Six Ding Jade Maidens; then recite the incantation six times, burn incense, and pay ritual respects. Thereafter, when they are summoned to carry out affairs, it is said that every request is fulfilled.

The Ding-Mao Jade Maiden is named Kong Linxuan, courtesy name Zurizhi; her voice is like the sound made by blowing on a reed.

The Ding-Chou Jade Maiden is named Liangqiu Shu, courtesy name Yuanshangtian; her voice is like the sound made by the sacrificial animals used in ancient offerings.

The Ding-Hai Jade Maiden is named Ling Chenglu, courtesy name Famingji; her voice is like the sound of people at their labor.

The Ding-You Jade Maiden is named Fei Yangduo, courtesy name Jiuqinling; her voice is like the night cries of a flock of crows.

The Ding-Wei Jade Maiden is named Wang Quqi; she rides upon purple cloud-Qi (vital energy), and her voice is like that of a herd of beasts entering a city.

The Ding-Si Jade Maiden is named Xu Weichi, courtesy name Zhufucheng; her voice is like the sound of a spring leaping forth.

Incantation recited when making offerings in the chamber:

O Six Ding Jade Maidens, pray accompany me, and enable me to penetrate the hidden dark and discern the true realm, so that all I seek may be granted as I wish. Whatever matter I encounter, I shall know it. We shall not violate our mutual vow, having sealed our alliance by the pricking of blood. Ji-ji ru lüling (a stock phrase in Daoist incantations that commands the spirits to carry out the order at once).

One who can know the Six Ding may enter and leave the hidden dark without fear or alarm. For a thousand years unmoved, for ten thousand years untoppled. Ji-ji ru lüling.

Incantation recited each day upon going out:

Heaven and earth are overturned, and all nine paths are blocked. If anyone pursues me, on reaching this place they will be confounded, taking east for west and south for north. Those who come by carriage will have both axles break; those who come on horseback will have both eyes covered; those who come on foot will have both feet swell and ache; those who come leading troops will be forced to submit of their own accord. O Bright Star and Northern Dipper, pray make the enemy withdraw ten thousand li. Those who pursue me will meet ruin; those who seek me will halt. The Oxherd Star recognizes the Weaving Maid Star, and they are transformed into rivers and seas. Ji-ji ru lüling.

The Four Proscriptions on Facing Battle

In spring, one must not join battle, launch a campaign, or move armies while facing east, because in spring the Qi of the east is flourishing and it is unfit to attack; if one fights at this time, defeat is certain.

In summer one should not launch a campaign toward the south or put arms to use. This is called “attacking the strong”; if victory is not won, injury will follow.

In autumn one should not launch a campaign toward the west or put arms to use.

In winter one should not send troops north to give battle. This way of fighting is called “attacking the dead.” One should choose a direction of withdrawal, and then meet the enemy from a favorable quarter.

Reckoning Auspicious Directions of Battle for the Eight Nodes

After the Beginning of Spring, it is fitting to fight toward the northwest; at the Spring Equinox, it is fitting to fight due north.

At the Beginning of Summer, it is fitting to fight due east; at the Summer Solstice, it is likewise fitting to fight due east.

At the Beginning of Autumn, it is fitting to fight toward the southeast; at the Autumn Equinox, it is fitting to fight due south.

At the Beginning of Winter, it is fitting to fight toward the southwest; at the Winter Solstice, fighting toward the southwest is auspicious.

Li Puye’s Method of the Orphan and the Void

The two earthly-branch positions after Taisui (the year-spirit that marks the year) are called the “year orphan.” At the Beginning of Summer it is fitting to fight due east, and at the Summer Solstice it is likewise fitting to fight due east.

At the Beginning of Autumn it is fitting to fight toward the southeast; at the Autumn Equinox it is fitting to fight due south.

At the Beginning of Winter it is fitting to fight toward the southwest; at the Winter Solstice, fighting toward the southwest is auspicious.

Li Puye’s Method of the Orphan and the Void

The two earthly-branch positions after Taisui are the “year orphan”; the two positions after the month-establishment (the earthly branch that stands for the month) are the “month orphan”; and the two positions after each day are the “day orphan.” The station that stands in opposition to the “orphan” is called the “void.”

One may also reckon from the day-branches of the sexagenary cycle: where two positions coincide, the result is called “solid”; where only one position appears, it is called “orphan”; and where none appears, it is called “void.” The “yang orphan” may further be fixed by adding the Dipper to the double-hour, while the station of the earthly branch Yin is taken as the “yin orphan,” the pair belonging to Yin-Yang.

If one would travel, seek wealth, or inquire by divination about a battle, turning the back to the “solid” quarter and the face toward the “void” quarter is said in every case to bring good fortune. If no “solid” quarter can be used, one chooses the “void” quarter. One may also choose the place where the Azure Dragon is stationed, or the quarter of the Noble Spirit of Heaven and Humanity, with the back toward the direction of life and the face toward the direction of death. Going out and coming in, and seeking wealth, are then said to proceed smoothly in all matters.

In the quarters, the left is taken as east and the right as west; when one faces east, the body is oriented toward the north. If troops are to be sent into battle, a force on the scale of ten thousand uses the “year orphan,” a force of one thousand the “month orphan,” and a force of one hundred the “day orphan,” the choice being made accordingly. If the reckoning is applied with care, good fortune is said to be certain.

The text that followed in the old edition is defective, and the concrete use of this talisman (fu) can no longer be seen. How, then, ought it to be employed? If another copy should come to light hereafter, the question may be examined again.

Here ends scroll four of the Taishang Liuren Mingjian Fuyin Jing (The Most High Scripture of the Bright Mirror of Liuren and the Yin Talismans).