《无上玄元三天玉堂大法》

The complete Wushang Xuanyuan Santian Yutang Dafa comprises twenty-six fascicles, while its table of contents lists twenty-eight sections. It mainly discusses the principles of the Great Dao, precepts governing masters and disciples, cultivation and visualization practices, pacing the Celestial Dipper and treading the stars, establishing altars and conducting rites, as well as Daoist methods for dispelling evil and averting calamities, prolonging life and overcoming adversity, delivering the spirits of the dead, and commanding generals and officials.

The sections appear in the following order: Fascicle One, “Expounding the Great Dao”; Fascicle Two, “Precepts of the True Master”; Fascicle Three, “Preserving the Real and Cultivating Realization”; Fascicle Four, “Soaring High through the Inner Realm”; Fascicle Five, “Ascending the Dipper and Hastening among the Stars” and “The Great Mystery’s Subjugation of Demons”; Fascicle Six, “The Solemn Rites of Establishing an Altar”; Fascicle Seven, “Communing with the True and Reaching the Numina”; Fascicle Eight, “Suppressing Monsters and Overcoming Demons” and “Driving Out Evil and Upholding the Righteous”; Fascicle Nine, “Pursuing and Seizing in the Nether Prisons”; Fascicle Ten, “Driving Out the Afflicted, Expelling Ill Omens, and Averting Calamities”; Fascicle Eleven, “Prolonging Life and Overcoming Adversity”; Fascicle Twelve, “Increasing Blessings and Exalting Longevity”; Fascicle Thirteen, “Slaying Pestilence and Ending Epidemics”; Fascicle Fourteen, “The Light of Wisdom Illuminating the Netherworld”; Fascicle Fifteen, “Rescuing the Suffering upon Hearing Their Cries”; Fascicle Sixteen, “Delivering the Spirits of the Netherworld”; Fascicle Seventeen, “The Divine Tiger’s Pursuit and Seizure”; Fascicle Eighteen, “Transforming into Immortals and Becoming Human”; Fascicle Nineteen, “Pacing the Dipper according to the Three and Five”; Fascicle Twenty, “Receiving Deliverance in This Life”; Fascicle Twenty-One, “Commanding Generals and Officials”; Fascicle Twenty-Two, “Protecting Against and Restraining the Calamities of the Age”; Fascicle Twenty-Three, “Eliminating Corpse-Related Afflictions”; Fascicle Twenty-Four, “Prolonging Life and Overcoming Adversity”; Fascicle Twenty-Five, “Protecting Against and Restraining the Calamities of the Age”; and Fascicle Twenty-Six, “Direct Guidance on the Master’s Instructions.”

Here, “preserving the Real” refers to cultivation methods such as visualization and maintaining the True Qi. “Pacing the Dipper” means following prescribed steps in Daoist ritual, treading the Dipper’s celestial pattern. “Overcoming adversity” and “delivering the spirits of the Netherworld” refer to conducting rites to avert calamities and save the spirits of the dead. Some section titles are repeated in the table of contents.

“Chapter on Paying Audience to the Perfect and Visiting the Sovereign,” Chapter 29

“Chapter on Entering and Leaving the Dipper’s Celestial Pattern,” Chapter 30

Volume 27

“Chapter on Ascending and Descending through the Two Luminaries,” Chapter 31

“Chapter on Driving Away and Subduing,” Chapter 32

Volume 28

“Chapter on the Ancestral Talismans of the Three Lights,” Chapter 33

“Chapter on Commanding and Summoning Generals and Soldiers,” Chapter 34

Volume 29

“Chapter on Praying to the Perfect and Delivering Oneself from Calamity,” Chapter 35

Volume 30

“Chapter on the Ceremonial Bearing atop the Altar,” Chapter 36

—

The Great Daoist Method of the Jade Hall of the Three Heavens of the Supreme Dark Origin, Volume One

The Supreme Dark Origin of the Three Heavens

“Chapter on the Ancestral Talismans of the Three Lights,” Chapter 33

“Chapter on Commanding and Summoning Generals and Soldiers,” Chapter 34

Volume 29

“Chapter on Praying to the Perfect and Delivering Oneself from Calamity,” Chapter 35

Volume 30

“Chapter on the Ceremonial Bearing atop the Altar,” Chapter 36

—

The Great Daoist Method of the Jade Hall of the Three Heavens of the Supreme Dark Origin, Volume One

“Chapter on Expounding the Great Dao,” Chapter 1

The master said: The Dao originally had neither a name nor a form. Its mystery came into being before Heaven and Earth; its principle remains even after Heaven and Earth took shape. Only when the world began to decline were teachings established. The Dao cannot be sought through outward appearances, nor attained through sound, color, or form. Everyone born human receives the Dao. Therefore, anyone who can cultivate it with steadfastness over time has hope of ascending to immortality.

Those who have not studied the Dao do not understand its true teachings. Their daily lives remain constrained by worldly troubles, and they willingly sink into disputes and desires, drifting with the current and unable to free themselves. The sage masters took pity on these unenlightened people, who struggled to understand the Great Dao, and guided them through its gates. Thus the teachings arose. Although Daoist methods cannot make someone immediately attain the truth and become immortal, they can help people seek the true Dao. Although they cannot bring someone at once to full understanding of the Great Dao, they can lead people through the gates of cultivation. People do not understand that the teachings are compassionate guidance, and so they assume the Great Dao is merely a collection of methods. As a result, they often abandon what is real to pursue what is false, and forsake the root in favor of the branches.

The Dao is already within the human body. If one grasps the essentials and cultivates with perseverance, one can become a perfected being in time. Once one’s true primal vitality—the authentic, abundant vital energy of life—has been cultivated, its surplus can make up for what is lacking, and one’s actions will naturally accord with the proper principles. But if one does not understand the secrets of cultivating the true, and merely exhausts oneself performing techniques, misunderstands the teacher’s instructions, and clings only to written words, one will move ever farther from the Dao. The sage masters’ original intention was for people to cultivate themselves first, and only then command spirits and ghosts. If one does not understand that cultivation must begin with oneself, and treats memorials submitted to Heaven merely as a way to seek miraculous results, or breathing and movements as a means of directing spirits and ghosts, the mind will only grow more confused and the results more distant. One’s own true primal vitality will meanwhile be steadily depleted and weakened. Those who inherit the teachings should first understand their meaning and take cultivation as their foundation. Why worry that they will be unable to put the methods into practice?

The Dao is within oneself, and its central principle can be summed up in a single sentence. But to develop that principle and teach it to the people cannot be done in one sentence. What follows records the oral instructions of the perfected masters, so that students may trace the teachings back to their source. For those who have already awakened to the Dao, these oral teachings in writing are merely signposts. Those who have not yet awakened need the help of words. Thus, without written texts, it is difficult to teach and guide people.

The “Jade Hall” is a palace on Mount Yujing, formed naturally from the unformed, primordial Qi. Within it dwell the Nine Elders, transformed from the Qi of the Red Luminosity. The golden light of Mount Yujing shines without dimming through the long night, and its Nine Qi remain ever green; for this reason it is called the Realm of Jade Emptiness. This teaching comes from Mount Yujing, which is why it is called the “Jade Hall.” The mysteries of the Jade Hall of Jade Capital, and the hidden wonders of the Primordial Venerable of the Nine Elders, are found far away in the lofty heavens and close at hand in the heavens within the body. Those who inherit the Jade Hall teachings should take Heaven as their companion. To take Heaven as one’s companion means, above all, to join with the Three Luminaries: the sun, moon, and stars. A true master cultivates the Three Luminaries within to attain the Dao, and harnesses them outwardly to perform talismanic rites. Their mystery sustains the long-running course of Heaven and can also guide people to immortality. Distributing the Qi of the Three Luminaries can heal people’s illnesses; wielding their power can command spirits and ghosts; displaying their might and virtue can drive away demons and strange manifestations; and bringing down their wisdom-light can open the underworld. The methods of the Three Luminaries may seem simple, but both their cultivation and application take place within oneself, and their effects are inexhaustible. Those who study the Dao should bring the Three Luminaries within themselves into accord with the Three Luminaries in Heaven. Only then can they be called masters.

To inherit the teachings, first compare oneself with Heaven and Earth, and bring the mind into accord with the mysterious Great Dao at the beginning of the primordial era. This is the Taiji, the root of all things in Heaven and Earth. One should also reflect on what one’s own Taiji is like. Once Heaven and Earth had separated and taken shape, they were like the human body, which has form. Knowing that oneself is connected with Heaven and Earth, and seeing that Heaven and Earth endure and the sun and moon continue their courses while human life passes continually through birth and death, one should ask: What enables Heaven and Earth to endure? What enables immortals to live forever? Why do humans undergo birth and death? To comprehend these matters in the heart is to attain the Way of the Immortals.

The master also said: The wondrous Dao values emptiness; the ancient Dao values simplicity. Today’s Daoist methods are neither simple nor quiet. Elaborate rites and minor formalities, repeated chanting, only lead people farther from the Dao. Those who wish to know the Dao should move from complexity to simplicity, return from ostentation to plainness, and proceed from simplicity to emptiness. Only then can they seek the deeper mysteries within the mystery.

A mind free of distracting thoughts is called purification; restraining selfish desires is called abstention. Today, some people still think about worldly matters, yet claim to observe purification simply because they eat bran and vegetables. This is a misunderstanding of purification and abstention. Their essential purpose is to cut off worldly distractions and cease dwelling on mundane affairs. Only then can the mind and spirit roam with Heaven, and the spirit unite with Qi. When, between movement and stillness, one allows the transformations of creation to flow together, spirits and ghosts will respond. This is what it means to perform a rite.

The term “practice and uphold” has two parts. To practice is to advance without pause, continually cultivate, follow the path of long life, and approach the gate of the perfected immortals without ever slackening. To uphold is to guard something firmly and remain steadfast, like holding an object in one’s hand and never letting it fall. In ancient times, practitioners first brought the unruly thoughts within themselves under control. People today have not yet rid themselves of their own unruly thoughts, so harmful influences from outside can easily enter; in that state, it is difficult to subdue spirits and ghosts. To focus the mind without wavering, and, in stillness and concentration, respond to the true with the true—this is the mystery of practice and upholding.

Whenever writing Fulu (talismanic writings used in Daoist ritual arts), first enter a quiet room and burn incense. Sit silently for a while until the breath is steady and the spirit at ease. Then click the teeth and circulate Qi, bringing the mind into accord with the talisman and the talisman into accord with the mind. When circulating Qi toward the east, do not turn back; when exhaling, do not make a sound. While grinding ink and preparing cinnabar, visualize the ink and cinnabar as golden and silver light. When taking up the brush and putting it to paper, see only a clear radiance appearing. In visualization, do not be rigid or fixate on the image; let what you envision appear before the mind at once. The key to reciting an incantation is to say it silently within. When writing a talisman, keep the mind pure and unstained, and let each stroke be like painting the image of a spirit with your own hand. After completing the talisman, circulate Qi and perform the hand seals. Talismans for driving away evil should draw on the practitioner’s own baleful Qi, which has the power to restrain harmful forces; talismans for saving and delivering beings should draw on the natural Qi of life. None of this depends on outward display. Its subtlety lies in secret workings of the mind.

Carrying out Daoist rites requires a ritual seal, which confirms one’s ritual office and governs ritual affairs; through it, one disciplines body and mind. There are also specific principles for using one’s own Qi (vital energy) and for transmitting and receiving oral instructions. Talismans used to expel harmful forces should draw on one’s own baleful Qi, while talismans used to deliver the spirits of the dead should draw on the natural, generative, formless Qi. Their power lies not in outward forms, but in the subtle transformations carried out inwardly, unseen.

The ritual seal is used to discipline body and mind. Later generations failed to understand this, and so they exhausted themselves when performing rites. What the ancients called “sealing the heart” meant making the heart itself the seal; people today merely stamp a seal onto wood. Ritual seals were established to govern ritual offices, giving those who hold them a recognized basis for their authority and assigning those under their jurisdiction to their proper place. Those who inherit the teachings today have only three kinds of seal, and these must not be treated lightly or ignored. Before one has realized the truth, one needs a wooden seal; after realization, the essential thing is only the seal of the heart. Thus it is said: Heaven has its seal, and the sun, moon, and stars each shine distinctly; people have their seal, and the spirit chamber—the inner realm where Shen (spirit) is nurtured and Qi refined—becomes clear. When the seal is within oneself, why rely on an external object? To rely on nothing external is to have penetrated the mystery; its depth and subtlety are the mystery of the Dao.

The method of gathering Qi lies in the subtlety of the Three Luminaries: the sun, moon, and stars, and their luminous Qi. To gather their Qi, one must unite one’s own true Qi with the true Qi of Heaven and Earth. Some people today do not understand how to gather Qi: they simply turn their heads, raise them upward, inhale cold air, and exhale warm air. The Three Luminaries are in the heavens, far from human beings; they cannot truly be obtained through a single breath in and out. They do not realize that the Three Luminaries are within oneself, not far away. There is no need to strain to draw them in; they endure naturally. The essential method is to circulate one’s own true Qi and gather it within. There is no need to draw in Qi from outside and exert oneself in vain.

The master said, “With the heart, commune with Shen; with Shen, unite with the void.” In ritual stepping, the feet are essential: as the feet tread their prescribed course, the hands must move in coordination, and as the hands move, the heart must also hold the rite in contemplation. Only then is it the ritual treading of the Dipper, a ceremony performed by stepping according to prescribed directions and patterns. Otherwise, it brings neither response nor benefit. One who has attained the Dao has fully awakened to the truth in body and mind. Without taking a step, every place is the Dipper; without moving the hands, every gesture is a formula; without deliberately holding anything in contemplation, nothing is absent from it.

Attunement to the true realm is also expressed through burning incense. Those who study the Dao should understand its meaning. Among the Five Phases (Wood, Fire, Earth, Metal, and Water), Fire rises upward. When incense is burned in homage to the true gods or to command divine generals, its fiery Qi carries sincere intention upward. During ritual work, one should kindle a strong fire and burn plenty of incense; with a single gesture, one can then communicate with what is above. Otherwise, one cannot reach through.

As for memorials submitted to the gods, there is a principle behind them. In ancient times, the human heart was connected with Heaven; today, people’s hearts are cut off from it. When the heart is connected, a practitioner need only burn abundant incense in a fierce flame, and the memorial will reach the celestial court at once. Otherwise, the document cannot get through.

In ancient times, Heaven knew as soon as a thought arose in the human heart. Today, people’s hearts are cut off from Heaven, and even if they submit memorials repeatedly, the documents may not reach their destination. This is because ordinary people’s hearts have become severed from the true nature of the Dao. Still, people have long used paper and ink to write memorials, then burned them in flames to convey them to Heaven. Over time, this practice became increasingly elaborate and fell into the realm of deliberate action. Those who now transmit the teachings should keep memorials concise, even when they can reach Heaven, retaining only what is necessary. Then the heart and spirit can more readily settle into stillness, and communication with the divine becomes easier.

The Master said: “The teachings above were handed down by the Great Celestial Lord, the supreme deity of the Great Teaching. Later students should make cultivation and verification their first priorities. In the past, when I met an immortal master, I brought him the Heavenly Heart method passed down by the patriarchs and asked him for its oral instructions. The immortal master then explained in detail the mysteries of the Three Luminaries—usually understood as the sun, moon, and stars—and taught me the essentials for entering the inner hall of the teaching. From this we can understand that the Heavenly Heart is a method used in the Jade Hall tradition to dispel evil.”

The Master said, “The Great Dao is there to be seen as soon as you lift your eyes. Why trouble yourself so much in cultivating the highest Way?” He also said, “Shut the gate early; seize the moment to catch the thief.” His words stirred something in me, so I asked, “When is the right moment?” The Master said, “It lies within the Celestial Heart, like gold being sifted from water.”

Much later, I asked again, “At the beginning of the primordial aeon of the Origin (the ancient calamity before Heaven and Earth were formed), which Patriarch was there?” The Master said, “Beyond that, there is no Patriarch. The Dao itself is the root.”

I asked again, “Surely there must be a family name?” The Master did not answer. After a long while, he said, “I do not know whose descendant I am. The Dao was there before the Lord of Images (the ruler of the visible Heaven, Earth, and all things).” I asked, “What does the sacred image that has been established look like?” The Master said, “Look, and it cannot be seen; listen, and it cannot be heard.” I asked, “If it cannot be seen or heard, does that mean there is no Primordial Origin (the Primordial Celestial Worthy revered in Daoism)?” The Master said, “In the mist and blur, there is something real; in the mist and blur, there are forms.” I asked again, “What is it, exactly?” The Master said, “A precious pearl hangs there, illuminating the three celestial lights of the sun, moon, and stars.”

From then on, every exchange concerned the Dao’s profound and mysterious principles and the wondrous methods for cultivating the Dao and attaining perfection. Now that I transmit teachings at the altar, I cannot forget the words of the ancient sages and revered Master. So I have selected the most profound passages and recorded their general meaning. Wherever I have grasped the Master’s deeper intent, I have used it to explain the purpose of the Great Dao. Those who study the Dao and understand these teachings will know that the Jade Hall tradition’s teaching places its emphasis on cultivating the mystery of the Three Lights, not on things outside the body. This must not be taken lightly.

Diagram of the Supreme One’s Natural Threefold Ascension

The oral instruction says:

When the mind and spirit are calm, the outer world fades from awareness. Focus solely on guarding the Yellow Chamber, the place of inner cultivation within the body. When the One True Qi appears, the whole chamber shines as if lit by golden light.

Another instruction says:

Remain silent and inwardly contained, preserving and guarding your true nature. Heaven and Earth seem to draw close around you. When the mind is still and unmoving, the myriad spirits, too, honor and serve you.

Another instruction says:

Gather the spirit and turn inward in reverence, as if gazing from afar toward the lofty imperial palace. When the Qi of the Yang Spirit, the divine body formed through cultivation, is full, you can stride through the air and ascend the Golden Bridge.

On the night of the Shangyuan Festival in the gengzi year of the Xuanhe era, I offered incense and paid reverence to the gods at the star altar. After the rite was over, I returned indoors to contemplate the true realm. Suddenly, a strange fragrance descended. I turned and saw the Patriarch standing amid golden light and Brahma Qi. He said to me, “I am Zhao Sheng of the land of Wu, and now I serve beneath the Heavenly Gate. In the past, I was born on Mount Tianmu, where I left a hidden book. As I was about to ascend to Heaven, I concealed it atop the main peak of Mount Mao, on Mount Gouqu in Jiangnan. You should go and retrieve it.”

Several years later, I was appointed assistant governor of Jinling and made a special journey to pay my respects at the summit. At midnight, divine light illuminated the sky. I went deep into the mountain and dug down about thirty feet, where I found a stone casket and a scroll of silk. The silk scroll was roughly six or seven zhang long, with fine Penglai sand mixed inside. After obtaining the book, I organized it into twenty-four sections and passed it down to later generations.

In the winter of the bingwu year of the Jingkang era, I was living in Biling. I then received the Jade Decree to transmit this scripture and its method, and was permitted to cultivate alongside the true successor of Longhu. Those who practice in accordance with the rites, do good, and accumulate De (Virtue) can thereby move the gods to manifest their responses. From this we know that this great teaching was transmitted through the original vow made by Xuanyuan and the Sage Master, and is unlike other methods. Those I teach cannot ultimately receive and carry this method unless they have been taught through the golden mouth and purple characters. If young Daoist priests of later generations who inherit the teaching can grasp the Diagram of Natural Ascension, they will not need to rely on the various talismanic methods. With no more than a breath in and a breath out, they can reach the true realm, commune with numinous powers, subdue demons and punish strange beings, deliver the dead, and relieve suffering. All of this can be done with ease. Be sure to hold it in reverence. Be sure to hold it in reverence.

Recorded by Lu Shizhong, Master of the Three Luminaries of the Great Cavern of Shangqing.

End of Volume One of The Supreme Great Method of the Jade Hall of the Three Heavens of Xuanyuan.

The Supreme Great Method of the Jade Hall of the Three Heavens of Xuanyuan, Volume Two

Section Two: Precepts and Rules of the True Master

The Master said: “Precepts and rules are standards by which beginners regulate and restrain themselves. In ancient times, there were originally no precepts…”

The Master said: Precepts are rules that beginning cultivators of the Dao must follow. In ancient times, there were no precepts, yet people could still cultivate the Dao and attain perfection. In the middle ages, there were no regulations, yet people could still awaken to the truth and realize the Dao. In later generations, people’s hearts became submerged by material desires, and their innate nature was obscured by deluded thoughts. Only then were precepts established. Yet precepts are especially difficult for beginners to uphold, so the sages of antiquity first used regulations to restrain them. Only after they had stopped violating the regulations could they speak of keeping the precepts. Those who inherit the teachings today are about to enter the realm of the immortals. Should we really worry that they cannot keep the precepts? That is why only the precepts are set down here, and not the regulations. If seeing something that arouses desire disturbs the mind, then precepts are needed to restrain it. But if the mind remains undisturbed even when seeing something that arouses desire, what need is there to speak of precepts?

Three Great Precepts for Entering the Hall

First precept: Abandon lustful thoughts. The Master said: When cultivating the Dao, one must first observe the precepts. Sexual conduct is easy to give up, but lustful thoughts are hard to eliminate. Anyone who wishes to ascend to perfection and become an immortal must first abandon lustful thoughts. When the mind does not waver, one will naturally avoid breaking the precept against sexual misconduct. Thus the Huangting Jing says: “Immortals and Daoist adepts are not born with supernatural powers; by gathering and storing Jing and Qi, one can cultivate oneself into a perfected person.” Could this be empty talk?

Second precept: Abandon worldly concerns. The Master said: The turmoil of the world can overwhelm the six senses—the eyes, ears, nose, tongue, body, and mind—and make people subject to external influences. They are called “roots” because they can produce branches and leaves: whatever one encounters, thoughts grow around it, and day by day the branches and leaves multiply. When roots and sensory objects become entangled, people become stained by external things; this is called “powerful dust.” External things are also called “dust.” From them arise distinctions and cognition, which are called “consciousness.” Once consciousness arises, one is troubled by worldly affairs; this is called “dust and toil.” When confronted with any scene or object, do not cling to its outward appearance. Thus the Huming Jing says: “Purify the six senses and sever all manner of harmful obstructions.” This is what it means.

The third precept is to rid oneself of delusive thoughts. The master said: To free oneself from the turmoil of the world, one must first rid oneself of delusive thoughts. Fantasies that arise from the activity of consciousness are called “perceptions.” Once consciousness is active, disturbance inevitably follows; this is “worldly toil.” In the face of all sights and things, do not cling to their outward forms. Thus the Scripture on Protecting Life says: “Purify the six senses—eyes, ears, nose, tongue, body, and mind—and put an end to all manner of obstructions and evils.” This is what it means.

The third precept is to rid oneself of delusive thoughts. The master said: To free oneself from the turmoil of the world, one must first rid oneself of delusive thoughts. The activity of consciousness gives rise to fantasies; when thoughts chase after the mind’s inclinations, worldly toil arises as well. So in daily life, whether a thought is wholesome or unwholesome, any mental preoccupation gives rise to an intention; once an intention arises, it becomes a delusive thought. To rid oneself of delusive thoughts, let the mind be as clear and still as the bright moon at midnight or a deep green pool in autumn, undisturbed. Then delusive thoughts will naturally subside. Thus the Scripture on Clarity and Purity says: “When the mind is made clear, the spirit naturally becomes lucid.” Take this as a guide.

The master said: These three precepts are practiced by advanced students who seek the Dao and cultivate the truth. People of the world may still find it difficult to leave ordinary life behind and keep the strict major precepts. Therefore, they are first taught the Common Precepts of the Jade Hall, the basic precepts followed in the Jade Hall tradition, and then gradually advance in cultivation until they attain perfection.

The Twenty-Four Common Precepts of the Jade Hall

The first precept is to harbor no resentment or malice. The master said: Treat yourself and others equally, and regard enemies and friends alike. Even when angered in the moment, do not let resentment build up and remain unresolved in your heart.

The second precept is not to look at what should not be seen. The master said: The eyes are easily tempted by external things and readily influenced by what they encounter. When looking, do not look at anything that should not be seen.

The third precept is not to crave pungent, fishy, or gamey flavors. The master said: If practitioners are not yet able to give up meat and fish entirely, they must at least avoid craving foods that are unsuitable, such as pungent, fishy, or gamey things.

The fourth precept is not to speak improper words. The master said: Those who study to become immortals should speak less and nourish Qi (vital energy), especially by avoiding harsh speech, divisive speech that sows discord, falsehoods, and florid words that are hollow or stir desire. They should take care at all times not to break the precepts.

The fifth precept is not to listen to disorderly or deviant matters. The master said: When people speak about right and wrong, or discuss deviant and improper matters, simply do not listen.

The Sixth Precept: Do not drink until drunk. The Master said that alcohol disturbs a person’s true nature and harms their inborn nature, so one must not drink to excess.

The Seventh Precept: Do not become emotionally attached to or entranced by sexual desire. The Master said that practitioners should keep away from improper and deviant conduct. Do not become attached to indulgence in sexual desire or find it difficult to let go.

The Eighth Precept: Do not let the movement of your breath, Qi, and vital blood fall into disorder. The Master said that a person’s Qi and blood should be calm and settled. Do not let them scatter and become chaotic, disturbing the spirit of the heart-mind.

The Ninth Precept: Do not give free rein to anger. The Master said that a person’s nature is originally tranquil and calm. Anger harms that nature, and when one’s nature is harmed, the spirit also disperses. The Daoist text Declarations of the Perfected (Zhen’gao) says that an impatient and violent temperament is a root illness that harms oneself. Even when anger cannot be avoided, remind yourself to speak with care, and harmony will naturally return.

The Tenth Precept: Do not be envious. The Master said that people often have selfish desires; when they see others surpassing them, they are liable to become envious. Those who cultivate the Dao should not give rise to envy. Regard another person’s honor as if it were your own.

The Eleventh Precept: Do not be jealous. The Master said that this precept means the same as not being envious.

The Twelfth Precept: Do not be greedy. The Master said that beyond what is needed for food, clothing, and daily life, most things are unnecessary. Once your basic needs are met, do not keep seeking more.

The Thirteenth Precept: Do not be stingy. The Master said that possessions outside oneself are all worldly burdens. Use your means to help others, and do not be miserly.

The Fourteenth Precept: Do not be arrogant. The Master said that cultivation of the Dao depends on humility, respect, and harmony. Treat everyone you meet with courtesy and respect.

The Fifteenth Precept: Do not be proud and self-satisfied. The Master said that when you are favored, consider the possibility of losing that favor; when you are safe and secure, think about danger. Once thoughts of arrogance and pretense arise, they harm your blessings and De (virtue).

The Sixteenth Precept: Do not deceive. The Master said that even in a dark room, be as careful as if someone could see you. Do not give rise to thoughts of deception.

The seventeenth precept: Do not flatter or curry favor. The master said, “In cultivating the Dao, sincerity must be the guiding principle. Do not flatter or ingratiate yourself with others.”

The eighteenth precept: Do not engage in sexual misconduct. The master said, “Do not violate the bonds of human relationships, moral principles, or proper conduct.”

The nineteenth precept: Do not covet. The master said, “If something does not belong to you, do not let yourself desire it.”

The twentieth precept: Do not steal. The master said, “Coveting wealth is also a thief’s intention. Always be on guard against ill-gotten gains—how much more so against stealing with your own hands.”

The twenty-first precept: Do not attach yourself to the powerful or chase after profit, and do not contend for fame and rank. The master said, “Do not rely on power to throw your weight around, and do not run about in pursuit of fame and gain.”

The twenty-second precept: Do not expose yourself beneath the stars, and do not behave disrespectfully at shrines dedicated to the gods. The master said, “When relieving yourself, day or night, whether for a major or minor need, do not face Heaven or turn toward the north. When passing a shrine, do not play or fool around. Observe proper etiquette whenever you enter a temple.”

The twenty-third precept: Do not kill living beings or destroy life. The master said, “Plants and trees, too, have life; living creatures have lives of their own. Do not kill or injure them carelessly.”

The twenty-fourth precept: Do not eat the Six Pungent Foods. The master said, “The Six Pungent Foods cloud the spirit and disturb the original vital energy, so they must not be eaten.”

These twenty-four precepts may be observed and followed by practitioners who cultivate at home as well as by those who have left home.

Rules and Prohibitions for Entering the Hall

The master said, “Those who enter the hall to receive instruction are able to uphold the precepts. But if they do not understand the rules and prohibitions—the rites and restrictions of the religious tradition—they may disrupt established practice and undermine the dignity the teachings should command. Therefore, those who inherit the teachings should…”

The master said: Those who have entered the hall and embarked on the Dao must not only observe the precepts, but also understand ritual procedures and prohibitions. Otherwise, their conduct will be disorderly, and the teachings will often lose the dignity they ought to have. Those who inherit the teachings should therefore make their hearts and nature as gentle and pure as a jade tablet or jade disc, without blemish.

Those who inherit a master’s teachings are called “disciples” before the Most High, and “Perfected Officials” in the Three Realms. A disciple is one who studies the cultivation of the True. To learn the True, one must first cultivate oneself. The key to self-cultivation is to cast off selfish desires and refine and nourish the spirit, replenishing it. Only when the spirit is full can one seek the Immortal Way and receive the teachings.

Teachings must not be transmitted without a formal petition and the presentation of an offering, nor may anyone be guided across without swearing an oath to Heaven and reporting the matter to Heaven and Earth. Those who transmit teachings without authorization or presume to receive them will have their transgressions investigated by the Three Officials and their offenses scrutinized by the Four Administrations. After receiving the teachings, one must honor the guiding master—the master who transmits the Daoist teachings and leads disciples into the Dao—and treat the master like a father, in keeping with ancient rites. Today, some people treat the teachings as merchandise for profit, and show their guiding masters less regard than they do servants or concubines. Those who study the True should remember that the Celestial Masters of the Han dynasty lived so long ago that they are difficult to meet in person. The guiding master who transmits the Celestial Masters’ teachings is the one close at hand whom they can follow. Such a master should be honored, never neglected or scorned.

Not everyone can preside over rites at an altar and oversee the various ritual implements. Without deep karmic ties from past lives and an immortal nature, it is difficult to take on this role. Those who transmit the teachings must remain steadfast in their aspirations from childhood through old age. People with shallow interests, or a passing enthusiasm, should not receive the teachings.

When erecting an altar and establishing a sanctuary—a ritual site where Daoist priests practice and perform rites—one must avoid places where bodies have been buried or bones burned. It should not be set up inside a grand hall or mansion. In a town, choose a spacious, quiet street or lane. Near a noisy marketplace, choose a clean place for the altar, and never use it to make private offerings to deities. Daoist priests are teachers of the human and celestial realms, and the ghosts and spirits of the underworld should be at their service. If they privately offer incense, the Three Officials will investigate their offense.

In daily practice, one should sit upright in an empty, quiet room, burn incense, and silently direct one’s thoughts. Then the Four Administrations will descend, the Five Emperors will approach the altar, and the immortals and Perfected Ones will come to meet one. One should constantly study and contemplate the mysterious principles of the Dao, and recite the teachings so that the True Spirits descend into oneself. In this way, even the heavenly demons will serve one and call one a Perfected Official. After death, one will not be detained by the authorities of the underworld but can ascend directly to the High Offices of Nanchang.

As a teacher of the Three Realms, one must not enter temples for amusement. If circumstances make a visit unavoidable, one must not flatter or worship demonic deities. Instead, one should quietly pay respects to the Three Realms and give thanks; blessings will then come of their own accord. Those who violate this rule will have their transgressions recorded by the Three Officials.

Those who have not yet formally received the title of master may accept only the ten scrolls of the ancestral teachings of their own altar, the Orthodox Method of the Celestial Heart, to assist the Orthodox teachings. Only after their achievements and cultivation have become evident may they be promoted to the seventh rank of the Jade Hall. Only those whose resolve is firm and who have never turned back may rise further to the ninth rank. Once they have reached the ninth rank without fault, they may proceed to receive the Three Rushing Registers. After the complete transmission of all twenty-four ranks, they can become teachers of the human and celestial realms. When holding a Zhaijiao (purification and prayer rites performed at an altar), it should be called the “Orthodox Unity Wondrous Purification Rite.”

Ranks of the Jade Hall

The initial rank is titled “Heir to the Teachings of the Jade Hall.” Those who hold it serve alongside members of the Celestial Master’s lineage. “Jade Hall Immortal Officer in Charge of the Law” inherits the duties of office held by members of that lineage. The seventh rank is titled “True Official, Heir to the Teachings of the Jade Hall.” Its holders, together with the five envoys of Donghua, Nanji, Xiling, Beizhen, and Zhonghuang, jointly take part in the affairs of the Three Celestial Bureaus. The ninth rank includes the titles “True Official, Heir to the Teachings of the Jade Hall” and “Great Law Master of the Celestial Capital,” as well as envoys of Taiqing, Shangqing, and Yuqing. The twenty-fourth rank is titled “Heir Leading the Teachings of the Jade Hall.” Its holders inherit the offices of the five envoys of Donghua, Nanji, Xiling, Beizhen, and Zhonghuang, and jointly take part in the affairs of the Three Celestial Bureaus.

There are also titles at the ninth rank, including “True Official, Heir to the Teachings of the Jade Hall,” “Great Law Master of the Celestial Capital,” and envoys of Taiqing, Shangqing, and Yuqing. At the twenty-fourth rank, the titles proceed in order: “Master Heir Leading the Teachings of the Jade Hall,” “Master Heir Presiding over the Teachings of the Jade Hall,” “Patriarch Presiding over the Teachings of the Jade Hall,” and “Patriarch Directing the Teachings of the Jade Hall.” The next promotion is to “Attendant of the Jade Hall’s Golden Gate.” Those who hold the title of Patriarch Directing the Teachings of the Jade Hall or a higher title all belong to the lineage of teaching masters. Their honorific titles include “Perfected One Who Gazes Clearly and Responds to the Dao,” “Perfected One of Profound Subtlety, Empty Clarity, and Lofty Mystery,” and “Perfected One of Penetrating Insight, Unity, and Natural Clarity.”

Those who inherit the teachings may use these titles only after completing three full cycles without fault and attaining an appearance like that of an immortal.

Offices of the Jade Hall

Those of the initial rank use the designation “Under the Gate of the Celestial Master’s Jade Hall.” Those of the middle ranks use “Ordination Altar of the Heirs to the Teachings of the Jade Hall” or “Ordination Altar of the Jade Hall’s Teaching Patriarch.” Senior teaching masters use the designation “Administrative Office of the Supreme Mystery.”

Memorials and Reports

Reports are submitted to the Three Pure Ones, the imperial court, and the Mysterious Master; petitions are sent to the bureaus and celestial gates of the upper realm; formal dispatches are sent to offices from the Five Sacred Peaks downward through the middle and lower realms; and written notices are sent to local shrines such as those of village and neighborhood communities. “Memorial,” “petition,” “formal dispatch,” and “written notice” are documents used at different levels, reflecting the rule that communications vary according to the rank of their recipients.

End of scroll two of The Supreme Mysterious Origin, Three Heavens, Great Law of the Jade Hall.

The Supreme Mysterious Origin, Three Heavens, Great Law of the Jade Hall, Scroll Three

Chapter Three: Preserving the True and Cultivating Realization

The master said: People’s minds and spirits are often confused. They become absorbed in emotions and desires, cling to worldly things, and rush about all day without pause, like travelers trapped on a road with no way forward, not knowing where they are headed. This method of cultivation was therefore established to gather in scattered thoughts. In this way, desires gradually fade, and the innate True Essence can return. Only then can one ride the void and harness Qi (vital energy), passing beyond the boundaries between the visible and the invisible.

Yet once the True Essence has returned, the Dao is already close at hand within oneself. Why continue this cultivation? The master said: What people see and hear dissipates the Qi of the original spirit; thought and worry disturb the essence of original Yang; and preferences and cravings deplete the spirit of original harmony. Those who cultivate the Dao should find quiet in their leisure, draw in their gaze and gather their hearing, preserve their original nature and turn their attention inward, restrain their desires, and regulate their emotions. In this way, they draw close to the Way of the Immortals.

Cultivate each day and absorb the true Qi of the Three Lights—the essence of the sun, moon, and stars.

The master said: Every morning, face the sacred perfected beings, burn incense and present your invocation, then practice in accordance with the prescribed rites. The results are excellent. If you sit down to cultivate, clear away distracting thoughts and quiet the mind and spirit. Keep your eyes closed. “Closed” means gently shut, not squeezed tight.

The master said: First, press the upper section of the middle finger with the left thumb. This is called the Sun Lord Hand Seal. Recite the Sun Lord’s Incantation nine times, then hold the seal with both hands before your chest. Inhale a breath of the sun’s Qi through your nose—the subtle breath described in Daoist teachings. Visualize five-colored light entering the five organs, then swallow it with your breath.

Next, form the Moon Lord Hand Seal: press the upper section of the ring finger with the left thumb. Recite the Moon Lord’s Incantation nine times and hold the seal before your chest. Inhale a breath of the moon’s Qi through your nose. Visualize five-colored light entering the five organs, then swallow it with your breath.

Next, change the seal: press the left side just below the index fingernail with your thumb. Recite the incantation nine times and hold the seal before your chest. Inhale a breath of the moon’s Qi through your nose. Again, visualize five-colored light entering the five organs, then swallow it with your breath.

Then form the Tiangang Hand Seal, associated with the Tiangang stars: press the left side just below the index fingernail with your thumb and recite the Tiangang Incantation seven times. Strike downward beneath your knees with both hands, raise your head, and visualize the Tiangang descending from the Great Red Heaven in a blaze of fire ten thousand feet long, fine as a thread and crackling loudly. Open your mouth and inhale the firelight until your mouth is full. If any light remains, let it spread throughout your body. Then swallow this breath and store it in the Dantian, the inner-cultivation area below the navel.

Paying Court at the Jade Hall to Present a Petition to Primordial Qi

The master said: When those who study the Dao and cultivate the perfected have a petition to present, they should enter a room and sit upright. Visualize themselves transformed into a mass of true Qi, shining like the moon. Within this light, they see the White Jade Hall in the Golden Palace on Mount Xuandu, with Lord Lao seated inside. They then ascend the hall and pay their respects.

Incantation:

After completing the invocation, visualize Lord Lao appearing between your eyebrows. His radiance divides into a sun and a moon, illuminating you. Then draw the light into your mouth and visualize golden light enveloping your whole body.

Heaven is clear, earth is calm, and sun and moon shine bright. Riding Primordial Qi, I ascend to pay homage to the Heavenly Lord. May the Heavenly Lord grant me a radiant body. Primordial Qi of the Mysterious Origin: may you preserve my life forever.

Another Incantation:

After completing the invocation, swallow the saliva in your mouth, then withdraw. The master said: Practice this often. Whenever you have a petition to present, make your inner cultivation accord with the outer ritual. Only then can you establish communion with the perfected spirits.

On an auspicious day of Primordial Yang, in the morning I pay homage to the Heavenly Lord, a revered deity of the celestial realm. The Heavenly Lord bestows light upon me, making my body shine with radiance. May the Mysterious Origin Primordial Qi (vital energy) protect me forever, so that I may enjoy eternal life.

When the incantation is finished, swallow the saliva in your mouth, then withdraw. The master said: “Cultivation requires perseverance. Whenever you make a request or report something, your inner state must accord with the outward ritual. Only then can you communicate with the true spirits and become attuned to the gods.”

On an auspicious day of Primordial Yang, I pay homage to the Jade Hall, a palace in the celestial realm. The light of the sun and moon pours into me, refining my po (corporeal soul) and bringing peace to my hun (ethereal souls) and po. The three thousand hairs and twelve thousand rays of luminous essence throughout my body all shine with vitality. I unite with the Great Dao and become true; in the Golden Chamber, the inner palace of cultivation, I refine and nourish myself. I gather the fruits of cultivation into my own body, so that my life may endure as long as Heaven.

Controlling the Corpse Souls

The master said: “When ordinary people’s Yang Qi is weak and Yin Qi is strong, and they indulge in desire and are ruled by changeable emotions, they deplete their original Jing (essence). These conditions are all caused by the Three Corpses and Seven Po, inner forces said in Daoism to disturb body and mind and consume vital energy. They obstruct a person’s innate true nature.

“On the nights of Gengshen and Jiazi, on one’s birth-year birthday, and on the fifth, thirteenth, and twenty-third nights of each month, the Three Hun become unsettled: the Shuangling Hun wanders outside, the Taiguang Hun leaves the body, and the Youjing Hun is disturbed. Once the Three Hun have left the body, they may wander around one’s dwelling, be detained by outside influences, or be seized by ghosts and spirits, unable to return to the body. When the Hun and Po stray far from the body, Yin and Yang Qi contend with one another and disturb the Red Child—the pure original spirit within the human body—causing illness and disrupting the true origin. The scripture holds that these conditions result from the dispersal of the Hun and Po described above. Therefore, those who practice the Dao should keep the Hun and Po in place on these days and prevent them from wandering away.

“To keep the Hun and Po in place, lie quietly with your legs straight and your hands clasped over your chest. Close your eyes and hold your breath three times. Knock your teeth together three times, then visualize a mass of red Qi, about the size of an egg, forming in your heart. It rises from within your body and emerges through your mouth. Then let the red Qi enter your left and right eyes and emerge from them. The red Qi gradually grows larger, covering your whole body from head to toe. It turns into flames that refine your body, making it transparent within and without. When you feel your body grow slightly warm, knock your teeth together three times again and call the names of the Three Hun: ‘Shuangling, Taiguang, Youjing.’

“The incantation says:”

Within the Taiwei Mysterious Palace (the palace in the celestial realm) is the Qi of Central Yellow and Primordial Azure. Through inner cultivation, the three hun souls (the three kinds of human soul) are brought to rest, and the hun soul called Radiant Terrace is also at peace. The Divine Chamber and Jade Hall (the dwelling places of spirits within the body) came into being together with me and must not be disturbed recklessly; their guardian is the spirit of Great Numinous Power. Those who wish to ascend should go to Shangqing (a higher heaven in Daoist cosmology); those who wish to relieve hunger and thirst may drink Mysterious Water and Jade Essence (symbolic immortal elixir).

There is also an incantation:

Hold your breath. Visualize the sun and moon shining in the Mud Pill Palace (the dwelling place of spirits in the head), then lie down quietly to sleep. Cultivate according to the prescribed method to strengthen Yang Qi and diminish Yin Qi. In this way, you can restrain the corpse souls (souls linked to the physical body) and settle and strengthen the hun and spirit, keeping them free from the afflictions of illness. This is a step on the path to immortality and the Dao.

Great Spirit of the Numinous Terrace, Heavenly Lord of the Imperial Guiding Line: you hold the womb talisman (a talismanic token connected with the womb and life) and wear a purple crown. Yellow returns to red essence, rising to reach Jing Qi and the Gate of Life, so that spirit and Qi transform and return to life.

The master said: On the first and fifteenth days of each month, and at the end of the month, the seven po souls are prone to wander and communicate with ghosts, depleting the original Yang Qi (the body’s fundamental Yang energy). This often makes people’s joy and anger erratic, their sorrow and grief unsettled, and their desire for sex difficult to restrain. It also unsettles the spirit, becomes a source of illness, and hinders progress in cultivating the Dao.

The method for subduing the seven po souls is as follows: On the nights of these days, go calmly to sleep with your legs straight, cover your ears with your hands, and interlace your fingers over the crown of your head. Hold your breath seven times. In your mind, visualize a point of white luminous Qi at the tip of your nose, about the size of a small bean. Let it gradually expand until it covers your whole body in nine layers. After a while, the white light transforms into two azure dragons, one in each eye; a white tiger in the two nostrils; a vermilion bird at the heart; and a tortoise and serpent beneath the feet. Two jade maidens dressed in brocade, each holding a flame, stand before the gates of the ears. Swallow your saliva seven times, then call the seven po souls by name: Corpse Dog, Hidden Arrow, Sparrow Yin, Swallowing Thief, Non-Poison, Removing Filth, and Stinking Lungs.

Incantation:

After completing the incantation, hold your breath and visualize a sun in your heart, with the tortoise and serpent beneath your feet and the two jade maidens dressed in brocade, holding flames, standing before the gates of your ears. Swallow your saliva seven times, then call the seven po souls by name: Corpse Dog, Hidden Arrow, Sparrow Yin, Swallowing Thief, Non-Poison, Removing Filth, and Stinking Lungs.

Incantation:

After reciting the incantation, hold your breath. Visualize a sun in your heart and a moon in your kidneys. The two streams of Qi shine upon one another and condense into an infant. Then keep your attention on the Dantian (the energy center in the lower abdomen used in Neidan practice).

Use nine layers of pure Qi to restrain the hun and po souls and settle them. Celestial beasts guard the door, while Jade Maidens keep watch at the pass. Harmonize and calm the souls so they remain at peace with me and do not stir recklessly. Observe and discern the source of the body. If you feel hunger or thirst, let them drink the yellow essence of the sun and the elixir of the moon.

Then recite the incantation:

Take the Celestial Emperor’s Life-Preserving Talisman at the ordinary level.

True Qi circulates back and forth, and the nine gates—the subtle portals within the body—open in radiant light. Bind the corpse-souls, those souls connected to the body and easily restrained, so they cannot come or go. Refine Yang Qi and transform the breath; quickly keep watch over the Numinous Terrace, where the spirit resides. External evils cannot intrude, and the inner true nature naturally returns. Gather True Qi and keep it from dispersing, so that the sun’s light returns to the womb.

The Celestial Emperor’s Life-Preserving Talisman:

Write it in cinnabar on yellow paper and swallow it while facing east.

The master says: Those who cultivate immortality should quiet the heart and nourish the spirit, using ingestion to treat illness. Gather True Qi and keep it from dispersing, so that the sun’s light returns to the womb.

The Celestial Emperor’s Life-Preserving Talisman:

Write it in cinnabar on yellow paper and swallow it while facing east.

The master says: Those who cultivate immortality should quiet the heart and nourish the spirit, treating illness through ingestion. This fills the brain with Qi and keeps the Mysterious Essence from being depleted. Only then can one visualize the spirits, regulate the breath, and make use of the sun and moon’s two emanations. If one has intercourse frequently, the breath becomes polluted, the spirit is depleted, the essence and Qi run dry, and the body grows weak. Thus, the True Immortals first warned people to abstain from sexual desire. Without restraint, even diligent breath circulation and visualization cannot make up for what has been lost. This is called “a corpse animated by borrowed Qi,” a state in which only a trace of breath remains, like a walking corpse. If one can restrain desire, keep the heart pure, and practice this method, one may attain the wondrous realm of soaring aloft.

End of Volume Three of the Supreme Mysterious Origin, Three Heavens Jade Hall Great Rites.

The Supreme Mysterious Origin, Three Heavens Jade Hall Great Rites, Volume Four

Chapter Four: Soaring Within the Inner Realm

The master said: Those who study the Great Dao in its highest form and aspire to the path of the immortals can cultivate the immortal Dao only by refining the essence of the sun and moon. Without the aid of wondrous methods, they cannot unite with the true Dao. The essence of the sun and moon is not something to seek in the outside world; it is one’s own true nature, cultivated within. Daoist methods are many, and teachings from side paths are tangled and diverse. As a result, many who study the Dao abandon the true for the false and seek outside rather than within. The longer they practice, the less likely they are to attain achievement.

The “Way of Soaring High with the Sun and Moon” taught today is a subtle instruction transmitted by the Supreme Lord Lao (Taishang Laojun) to the ancestral masters. In ancient times, it was passed from mouth to heart and never set down in writing. It is recorded now so that those in later generations who have the right affinity may more easily seek and study it. The Scripture of the Yellow Court’s Inner Scene (Huangting Neijing Jing), a Daoist classic, says: “Soaring high with the sun and moon is my supreme way; Yuyi and Jielin should be carefully guarded.” This expresses precisely the principle in question. Yuyi is the spirit within the sun, and Jielin is the spirit within the moon.

The names and sacred names of the soul spirits within the sun:

The five emperors wear brocade capes in five colors and feathered robes and skirts in five colors, and they wear lotus crowns.

The Azure Emperor within the sun bears the sacred name Yuanchang Yuan and the courtesy name Zhaolongtao; the Red Emperor bears the sacred name Danling Zhi and the courtesy name Luhongying; the White Emperor bears the sacred name Haoyu Jiang and the courtesy name Huijin Xia; the Black Emperor bears the sacred name Chengzeng Ting and the courtesy name Xuanlü Yan; and the Yellow Emperor bears the sacred name Shouyi Fu and the courtesy name Biaohui Xiang. The inner spirit of the five emperors’ soul essence is called Zhujing, with the courtesy name Chitong Chiqi. The Supreme Sovereign Dao Lord bears the sacred name Jiangjun and the courtesy name Gaoqianshuang.

The names and sacred names of the spirit of yin within the moon:

The five ladies all wear their hair in triangular topknots, with their hair falling to their shoulders. They wear brocade capes in five colors and feathered skirts patterned with dragons and phoenixes.

The lady of the Blue Emperor within the Moon is named Yin’e, with the courtesy name Fenyingyan. The lady of the Red Qi Emperor is named Yiyiliao Wu, with the courtesy name Wanyanxu. The lady of the White Emperor is named Lingsulan, with the courtesy name Yulianhua. The lady of the Black Emperor is named Jielianqiao, with the courtesy name Chunlijin. The lady of the Yellow Emperor is named Qingyingjin, with the courtesy name Gendingrong. The Mother of the Dao, Supreme Sovereign of Yellow Qi within the Moon, is named Daoyaozhi, with the courtesy name Zhengxu. The text also lists the names and titles of the ladies of the White, Black, and Yellow Emperors, and says that the Mother of the Dao, Supreme Sovereign of Yellow Qi, is named Daoyaozhi, with the courtesy name Zhenghui; she is called Lady Tiao. The inner spirit of the soul essence is named Aixiao, with the courtesy name Taibiao.

The master said: “The soul names and taboo names of the Sun and Moon are exceedingly secret. The Most High Lord Lao concealed these names in the Jade Palace of the Purple Terrace, the divine palace in heaven. Those who know them can communicate with the gods. At dawn on the first day of each month, sit upright, observe purification and keep yourself tranquil, calm your mind, and click your teeth thirty-six times. First visualize your Dantian, the place within the abdomen where essence and Qi are refined, as a great sea, with the Sun rising from it. Then visualize yourself sitting upright atop your head, your body as firm and steady as a mountain rock.”

The incantation says:

“Yang Qi arises in the Primordial Sea and rises from below. Its vast surge drives away all kinds of Yin Qi. Within it is a great god named Lord Yuyi. May he send down true Qi, cleansing my bodily form.”

After reciting the incantation, swallow your saliva nine times. Then visualize the Sun rising, its golden radiance shining upon your true form, the inner body envisioned in cultivation, as you rise with it. Then recite:

“The vast surge of Yang Qi drives away all kinds of Yin Qi. Within it is a great god named Lord Yuyi. May he send down true Qi, cleansing my bodily form.”

After reciting, swallow your saliva another nine times. Then visualize the Sun rising and its golden light shining upon your true form as you pay homage to the Palace of the Sun, where the solar deity resides.

The golden wheel appears in auspicious splendor, its radiance shining everywhere and its sunlight blazing. Flames surge aloft, and brilliant light spreads for ten thousand li. Demonic and malign Qi dissipates; all dust and grime are swept away. Body and mind become empty and still; your steps ascend through the air as you ride true Qi upward.

Next recite the incantation. When you have finished, swallow your saliva nine times, then visualize yourself riding a fire dragon toward the Palace of the Sun.

The fire dragon leads the way, its radiance piercing through the crown of your head and flying out. Your spirit enters “Wuhe,” the realm of emptiness, stillness, and formlessness, and pays homage to Lord Yuyi. In an instant, you ascend to the Palace of the Sun and unite with its wondrous radiance. Hold fast to the truth of undivided purity, follow the source, and burn away Pengshi, one of the Three Corpses, which represents the impure forces within the body that hinder cultivation.

After reciting the incantation, swallow the saliva in your mouth in nine portions. Visualize yourself entering the Palace of the Sun, with your whole body gathering into oneness. After a while, forget the shape of your body and feel your body and mind blending in warmth, like springtime. Practice this for one year, and you can avoid illness, command ghosts and spirits, and move freely in every direction. After two years, you will attain the Dao of the immortals and be protected by the Three Realms. After three years, the Demon King will recommend you. After nine years, your cultivation will be complete: you can become a close friend of the Five Emperors and, upon receiving an imperial summons, become a Perfected One and attain longevity.

The master said: Those who study the Dao, having already practiced the “Way of Racing to the Sun” (a visualization practice in which one imagines entering the Palace of the Sun), should also visualize themselves transforming into Mount Kunlun, seated at its summit, with the sea and the disk of the moon below. When the moon first rises, swallow the saliva in three portions and click your teeth three times.

The incantation says:

The true moon scene has just risen; within Yin, the utmost Yang Qi is born. Water Qi spreads out to form the mysterious moon disk; golden dew glimmers faintly. The source of saliva flows freely, its radiance illuminating the Jade Chamber. Primordial Qi grows, its brightness swells, as though riding the light and flying through the air.

The incantation says:

After reciting the incantation, swallow the saliva in nine portions. Then visualize the moonlight as a half-circle, its golden light illuminating your body.

The moon’s scene spreads across the Celestial Pool; golden water Qi forms a half-circle. Light appears in the dark night sky, shining on my Mysterious Pearl, the pearl of vital essence within the body. Drink the clear, numinous fluid; its fragrance penetrates the body. After many revolutions, Shen meets the true Dao, and, riding the moonlight, ascends into the sky.

The incantation says:

After reciting the incantation, swallow the saliva in nine portions and click your teeth. Visualize the moonlight as a half-circle, its golden light illuminating your body.

The moon’s scene spreads across the Celestial Pool; golden water Qi forms a half-circle. Light appears in the dark night sky, shining on my Mysterious Pearl. Drink the clear, numinous fluid; its fragrance penetrates the body. After many revolutions, Shen meets the true Dao, and, riding the moonlight, ascends into the sky.

The incantation says:

After reciting the incantation, swallow the saliva in nine portions and click your teeth. Visualize the full moon, with true water transformed into a bridge reaching down to connect with the mountain rocks. Then ride a multicolored phoenix into the moon.

The source Qi of the celestial realm flows without ceasing; its radiance passes through tier upon tier of pavilions. Light from the heights shines in every direction, washing the darkness from the fluids of the Five Viscera. Body and mind become open and empty; take in the scene of light, and let the true body float gently aloft. With single-minded devotion, pay homage to the true Dao, and you will no longer fear the calamity of Yang Nine—a term for a great disaster.

After finishing the recitation, swallow your saliva nine times and imagine entering the Moon Palace, becoming one with it. After a while, forget your physical form. Then you will feel golden light shining in every direction, illuminating all beneath the heavens. Practicing this way for one year will keep illness away and enable you to command ghosts and spirits, coming and going freely. After two years, you will penetrate the true Dao and be protected by the Three Realms. After three years, the Demon King will recommend you. After nine years, your cultivation will be complete. The Five Ladies (Daoist deities) will issue an edict, and you will transform into an immortal body and ascend to become an immortal.

The master said: The mystery of the Two Luminaries—the essences of the sun and moon in Daoist cultivation—is beyond the understanding of those with shallow knowledge. Those who know this method should practice diligently. Their bodies will then shine with light, and many perfected immortals will befriend them. Having attained the Dao and become perfected, they may one day join the ranks of the flying immortals of the sun and moon, live as long as Heaven and Earth, and fly freely. This is a secret method transmitted by high immortals; treat it with care and practice it with care.

End of Volume Four of the Great Method of the Jade Hall of the Three Heavens of the Supreme Mysterious Origin.

Volume Five of the Great Method of the Jade Hall of the Three Heavens of the Supreme Mysterious Origin

Chapter Five: Ascending Through the Dipper and Hastening Among the Stars

The master said: To protect the body and prolong life, nothing is more important than the true spirits of the Northern Dipper. To bind and gather the soul and refine and nourish Yang Qi, one should especially begin by cultivating Gang Qi, a Daoist method of vital energy associated with the Northern Dipper and the Celestial Dipper. Thus the sages said, “Enter and leave within the Dipper, and the body will be strong, the breath abundant, life prolonged, and years increased; all evil influences will keep their distance.” This is what they meant. They also said, “All methods emerge from the Northern Dipper, and all spirits heed its commands.” From this we can see that without the aid of the Dipper’s true spirits, it is difficult for any ritual method or cultivation practice to connect with the true Dao and elicit a response from the spirits. Therefore, the sage master always taught people to ascend through the Dipper and traverse the stars—that is, to cultivate according to the constellations of the Dipper and the stars—in the hope that those who study the Dao would thereby reach the immortal path, resonate with the true Dao, preserve and nourish their original Qi, and uphold the Dao’s methods.

The essence-spirit of the Great Star is called the Spirit of the Mysterious Pivot. It is also known as the Soul of Yangming and the Soul of the Celestial Pivot. It is the Grand Marshal in Heaven, overseeing government affairs and investigating transgressions. Above, it commands the Nine Heavens; in the middle, it watches over the flying immortals of the Five Sacred Peaks; below, it governs those who study the path of immortality, along with the spirits of Heaven and Earth.

The stellar essence of the Original Star is called the Spirit of the Northern Terrace. It is also known as the Soul of Yin Essence and the Soul of Tianxuan. This spirit is the Chief Minister of the Northern Dipper Heaven, in charge of people’s stipends and official rank. Above, it governs the stars in the heavens; below, it commands the gods and those who seek learning and immortality.

The stellar essence of the True Star is called the Spirit of the Supreme True One of the Nine Extremes. It is also known as the Soul of the Perfected One and the Soul of Tianji. This spirit is the Minister of Works of the Northern Dipper Heaven, in charge of the affairs of gods and immortals. Above, it commands the high Perfected Ones of the Nine Heavens; midway, it oversees the numinous immortals of the Five Sacred Peaks.

The stellar essence of the Pivot Star is called the Spirit of the Jade Root. It is also known as the Soul of Dark Oblivion and the Po of Tianquan. This spirit is the General of the Northern Dipper Heaven, in charge of campaigns against rebels. Above, it commands the ghosts and gods of the Nine Heavens; midway, it commands the Three Officials of the Northern Emperor; below, it oversees the people.

The stellar essence of the Dipper Star is called the Spirit of Great Peace. It is also known as the Soul of Cinnabar Origin and the Po of Yuheng. This spirit is the Lord of the Dipper, in charge of registers of fate and official records. Above, it commands the genealogies and registers of the Nine Heavens; midway, it oversees the rolls of ghosts and gods; below, it commands those who cultivate and study the true Dao.

The stellar essence of the Ji Star is called the Spirit of the Life Pivot. It is also known as the Soul of the Northern Pole. This spirit is the Lord of the Dipper, in charge of registers of fate and official records. Above, it commands the genealogies and registers of the Nine Heavens; midway, it oversees the rolls of ghosts and gods; below, it commands those who cultivate and study the true Dao.

The stellar essence of another Ji Star is called the Spirit of the Life Pivot. It is also known as the Soul of the Northern Pole and the Po of Kaiyang. This spirit is the Grand Master of Ceremonies of the Northern Dipper Heaven, in charge of promotion and advancement. Above, it commands the high Perfected Ones of the Nine Heavens; midway, it oversees the flying immortals of the Five Sacred Peaks.

The stellar essence of the Gate Star is called the Spirit of Original Yang. It is also known as the Soul of the Heavenly Gate and the Great Radiance of the Dipper. This spirit rules over the Supreme Emperor in heaven and governs the changes, waxing, and waning of the cosmic forces of Heaven and Earth.

The Spirit of the Most High Jade Emperor is also known as the Lord of Empty Origin of the Eight Effulgences.

The Spirit of the Jade Emperor of Grand Tenuity is also known as the Seven Lords of the Seven Substances. Those who see these two stars can attain longevity; those who cultivate them can become immortals.

The Master said: Usually, at midnight on the third, thirteenth, and twenty-third days of each lunar month, enter a quiet chamber, regulate and settle your breath, close your eyes, and turn your awareness inward. Then envision yourself slowly rising and flying into the Dipper’s bowl, where you sit with your back to the Perfected One. Continue this visualization for a while, until you feel that you are inside the Dipper. Cultivate diligently. If you feel your body growing warm, this means that your own true Qi is in harmony with the Dao. Then envision the purple light within the Dipper shining down into your body, illuminating you inside and out. Once you have envisioned yourself arriving inside the Dipper and sitting with your back to the Perfected One, pay homage to each star in turn, and pray as follows:

This is a state in which true Qi (primordial Qi from before birth) is united with the Dao. Visualize purple light descending from within the Northern Dipper, illuminating both the inside and outside of your body. Visualize yourself arriving within the Dipper and sitting with your back to the Perfected One. Then pay homage to each star in turn and offer these prayers:

The spirit of the first star is named Supreme Perfected One of the Dark Pivot. May I attain flight and become an immortal, riding through the air and soaring aloft.

The spirit of the second star is named Supreme Perfected One of the Northern Terrace. May I attain flight and become an immortal, traveling through the Cavern Terraces.

The spirit of the third star is named Supreme Perfected One of the Nine Poles. May I attain flight and become an immortal, and govern the Three Mysteries.

The spirit of the fourth star is named Supreme Perfected One of the Jade Root. May my Jade Name be entered among the ranks of flying immortals.

The spirit of the fifth star is named Supreme Perfected One of Great Peace. May I attain flight and become an immortal, ascending to Highest Clarity.

The spirit of the sixth star is named Supreme Perfected One of the Destiny Mechanism. May I attain flight and become an immortal, and have my name entered in the Grand Tenuity.

The spirit of the seventh star is named Supreme Perfected One of the Dark Yang. May I attain flight and become an immortal, and gain the power to command Jade Youths.

The spirit of the eighth star is named Lord of the High Supreme Jade Emperor. May I attain flight and become an immortal, ascending to the Hall of the Later Sage.

The spirit of the ninth star is named Lord Jade Emperor of Grand Tenuity. May I attain flight and become an immortal, entering the Jade Palace of the Elixir Chamber.

When the prayers are complete, visualize the energies of the four colors—dark, yellow, red, and purple—descending from within the Northern Dipper and entering your spirit body, the inner body visualized in cultivation. Then visualize yourself descending together with these four-colored energies, returning to the Cavern Chamber, the spirit chamber within the body in Daoist inner cultivation.

Incantation:

The Original Essence in the Cavern Chamber is the Supreme Venerable of the Red Child. The Northern Dipper’s radiance descends like a canopy, illuminating the Mudball, the inner-cultivation center in the head. Protect and refine my bones and blood; restrain my Po and Hun souls. Enable me to attain flight and become an immortal, ride the clouds and ascend to immortality, and pay court to the Jade Emperor and the Primordial Lord Taiyi.

When the prayers are complete, close your eyes, still distracting thoughts, forget your body, and lie peacefully at rest. Then visualize yourself at the mouth of the Northern Dipper, and visualize the dark, yellow, red, and purple energies flowing into your ordinary body.

“Treatise on Subduing Demons of the Great Mystery,” section six.

The master said: The Most High (the supreme deity revered in Daoism) cherishes life and does not casually issue commands to kill by displaying his might. Only when demons and spirits run rampant, changing their forms to harm people and all things and to slight and insult the Dao and its true practitioners does he have no choice but to establish severe laws for subduing them. If those who cultivate the Dao first devote themselves to practice and realization, and grasp its intent within the true Dao, then spirits and gods will naturally show them respect and the Three Realms will turn to them for refuge. Must they really display their authority first in order to govern these beings?

The master said: From the time when Heaven and Earth had not yet separated and had only just begun to form, primordial Qi (vital energy) flowed and circulated, and people were once benevolent and long-lived. Later, Yin Qi declined and Yang Qi was depleted, and spirits and gods gradually arose. From above the fierce winds of the upper air to beneath the underworld, they can transform themselves into countless different forms. All receive deviant Qi from the workings of creation and take on malign forms from between Heaven and Earth. They spread poison, act wickedly, and cause disorder; this is simply their nature. Thus there are also ghosts in the palaces of the stars, capable of bringing calamity, and ghosts between Heaven and Earth who govern people’s fortune and misfortune.

Each day in the sixty-day cycle formed from the Heavenly Stems and Earthly Branches has a deity on duty. If one also counts these deities’ attendants, then thousands of demons and ghosts roam the human world. Heaven can bring them into being, but cannot destroy them all; hence this method for governing them. Yet the text that follows records the supreme punishment prescribed by Heaven, and it must not be used lightly.

A Complete Register of the Names of Ghosts and Demons

The Ten-Thousand-Fathom Ghost of the High Heavens, known among the people as the “King of a Hundred Ghosts.” His surname is Xi, his celestial name is Liufang, and he lives in the water at the southeastern corner of Mount Tai.

The Three Elders of the Southern Village, known among the people as the “Ghost Who Governs the Dao.” His surname is Che, and his name is Ni. He lives at the northwestern corner of Mount Tai. He governs the registers of the dead and investigates and tallies the offenses of the living. He also has officials of his own and can harm people.

One ghost in the Big Dipper who governs killing wears black from head to toe and is seven thousand fathoms tall. His surname is Wu, and his name is Huan.

When one faces the Northern Dipper and points the Dipper’s handle toward the Zi position, a baleful demon appears. It is nine zhang tall, wears red, has no name, and specializes in punishing treacherous and rebellious people throughout the world.

The Great One’s baleful demon has no form or name. It is one zhang and six chi tall and wears red.

The baleful demon of the Heavenly Three-Five Examination is named Gui. It is one zhang and seven chi tall, wears white and a red headscarf, and carries a long halberd.

The Northern Dipper, Southern Dipper, Western Dipper, Eastern Dipper, and Central Dipper each have a Three-Terrace demon. The Northern Dipper’s demon is surnamed Ban and named Wan; the Western Dipper’s is surnamed Zhuo and named Qiu; the Southern Dipper’s is surnamed Ming and named Wen; the Eastern Dipper’s is surnamed Jue and named Che; and the Central Dipper’s is surnamed Wang and named Xian. The demons of these Five Dippers record people’s transgressions and often bring calamities and baleful influences upon them.

The leader of the Five Dippers’ baleful demons of rebellious killing is named Xu. The demon presiding over the Five Directions’ duty talismans is named Jietian. The Heavenly One spirit governs demons that bring calamity upon people’s descendants; its name is Gaobi. The demon called the Heavenly Flying Long-Ring Child is named Liangtian. The Three Officials and the Northern Emperor often send these demons to inspect people’s offenses. They are frequently active in the human world.

The beings described above are called “Heavenly Demons.” The scripture says that each originally took form by receiving the Qi of Yin-Yang from Heaven and Earth; they are not ordinary minor spirits. Anyone who offends them will suffer grave harm. They may be subdued with Fulu (talismans and registers), but should not be destroyed.

The Heavenly Emperor’s Talisman for Subduing Heavenly Demons

When using this talisman, perform the Yuqing hand seal and write it on yellow silk. It may be worn or posted up to seek safety and good fortune.

The master said: In ancient times, the High Perfect of Taiji, Lord Wenchang, rode in a cloud-dragon chariot with a jade carriage and jeweled wheels, turning his vehicle as he ascended Mount Emei, the numinous mountain. There he saw the beings of the Lower Origin beset by many demons. These demons were numerous and went by many names; they roamed everywhere and harmed the people. So he established methods for destroying ghosts and spirits and subduing Heavenly Demons, to counter them. If one knows a demon’s name, it will not dare harm one for the rest of one’s life. Call its name aloud three times in succession, and it will vanish of its own accord.

Each of the sixty combinations of the Heavenly Stems and Earthly Branches, used to designate years and days, has a corresponding name: Jiazi is called “Yuang Guang,” Yichou “Bing Zhang,” Bingyin “Zhao Chang,” and Dingmao “Zi Fang.”

Knowing a ghost’s name can keep it from daring to harm you for the rest of its existence. Call its name three times in succession, and the ghost will destroy itself.

The text goes on to list the names corresponding to the remaining stem-branch combinations in order. For example, Wuchen is “Sheng Jin,” Jisi “Chuan Bian,” Gengwu “Chai Fang,” and Xinwei “Yin Fu,” continuing through to Renxu, “Tong You,” and others. These names are specialized designations found in the scripture.

This ghost is called the “Ghost of the Sixty-Day Cycle.” It has a human body covered in red hair and wears no clothes. It has ears but no eyes, and can fly a thousand li. It stands thirty zhang tall and kills ordinary people. Once you know its name, it dares not come near. Call its name three times in succession, and it will weep as it flees a thousand li away. There are also talismans and registers that can suppress and subdue it.

Suppressing and Subduing the Yin-Yang Ghosts and Spirit Generals of the Tai Sui of the Jiazi Year

Fulu (talismans and registers) are sacred objects secretly kept by Heaven. They are guarded by three thousand celestial soldiers and sixty-four Jade Maidens from the Three Heavens—the three heavenly realms described in Daoism. To use Fulu to subdue ghosts and spirits, form the hand seal called the “Great Sha Mudra,” write the talisman in black ink on yellow paper, and proclaim it to the lower realm. This will bring great good fortune.

Names of Ghosts and Monsters in the World

The mountain spirit is called “Zhuonei,” the wood spirit “Qunyao,” and the stone spirit “Shijing.” The monkey spirit is called “Mali” (the character li is pronounced with the sound ze). The spirit of the Heavenly Tree is called “Fangyu,” and the fox spirit “Le…” The remaining names in this passage are garbled in the source text. The spirit of bricks and stones is called “Yuesu,” and the spirit of the pomegranate tree “Xiameng…”

The ghost of wanton women is called “Jiejiao.” The ghost of blue Qi is called “Wen Gaoyuan,” the ghost of white Qi “Wen Bolai,” the ghost of red Qi “Wen Shixuan,” the ghost of black Qi “Wen Wenduan,” and the ghost of yellow Qi “Wen Juntai.”

The ghost of a house is called “Yaozi”; the ghost born from the Qi of food, “Houfu”; the toilet ghost, “Xiangfu”; the ghost of wells and hollows, “Qiongjiu”; the kitchen-stove ghost, “Ranggan”; the bed ghost, “Hezi”; the ghost of an umbrella canopy, “Yan”; the ghost of ceremonial flags and banners, “Tuo”; the ghost of the peng instrument, “Luan”; the ghost of the sheng mouth organ, “Gou”; the ghost of a halberd, “Yierqin”; the ghost of knives and swords, “Zifu”; and the ghost of armor and helmets, “Zixian.”

The ghost of a thousand-year-old white bone is called “Yuanshi,” and the ghost of a hundred-year-old white bone “Yinchu.” The River Earl is called “Da,” the gods of the Four Rivers “Hou,” and the gods of the Three Rivers “Jian.” The iron spirit is called “Yiyuan,” the gold spirit “Yichong,” the ghost of bronze vessels “Yangsha,” the spirit of pillar wood “Wenluo,” the ghost of clothing “Shilian,” the ghost of the five colors “Tijing,” the god of burial grounds “Gongxiahhou,” and the ghost beneath a grave mound “Erqianhou.”

All the ghosts listed above roam through the world, attaching themselves to external objects and borrowing their forms to appear, inhabiting all manner of shapes. In spring, ghosts and monsters gather in especially great numbers, reaching into the tens of millions. They roam freely in every direction, obstructing roads and filling the space between Heaven and Earth. The Most High has techniques for subduing them: when they hear their names, they flee; when they see Fulu, they run away and dare not return.

The Northern Emperor’s Fire Bells, Cast with Might to Destroy Demons and Slay Ghosts: Supreme Talisman

The incantation says: The Northern Emperor commands that the places where ghosts and monsters gather be burned down. They dare not act recklessly. Hearing the Northern Emperor’s name, they flee; seeing the talisman, they run away and dare not return.

The Northern Emperor’s Fire Bells, Cast with Might to Destroy Demons and Slay Ghosts: Supreme Talisman

The incantation says: The Northern Emperor commands that the camps of ghosts and monsters be burned down, demons and devils slain, and evil spirits cut down. The heavenly troops fight bravely, hurling fire bells. Foul smoke fills the air, and blazing red flames roar. The Three Realms are pacified and made pure; within a thousand leagues, evil spirits are eliminated. Whoever dares to disobey is immediately taken to the City of Darkness. Let wind blades sever their heads and consign them forever to the nine levels of the nether prison; even ten thousand pardons will not spare them. When the talisman arrives, its command must be carried out. With due reverence and urgency, obey the Northern Emperor’s signal and decree.

The True Emperor’s Divine Presence in the Jade Characters of the Three Heavens for Destroying Demons

The talisman above is used to drive away baleful forces and destroy ghosts. Write it in cinnabar on red paper. To subdue demons and slay ghosts, use a written summons to call the officers who suppress baleful forces and subdue demons, then burn the document in the middle of the courtyard. The scripture says that if black winds and torrential rain arise that night, the ghosts and monsters will destroy themselves. If there is wind but no rain, they will flee a thousand leagues away. If there is neither wind nor rain, this shows that the intruders are not great demons or monsters, and the divine offices of Heaven will not impose the severest punishment. This method should be remembered and used with care, never casually. Once the matter is settled, write the “Jade Characters” in cinnabar on yellow paper, or inscribe them on catalpa wood, and keep them there to guard the place for a long time. In this way, flourishing, life-giving Qi may be welcomed in, and demons will no longer cause trouble.

End of Volume Five of The Great Method of the Supreme Mystery and Primordial Beginning, Jade Hall of the Three Heavens

The Great Method of the Supreme Mystery and Primordial Beginning, Jade Hall of the Three Heavens, Volume Six

Seventh Section: Establishing the Altar and Its Ceremonial Forms

The master said: During purification rites, comporting oneself with dignity and care, maintaining solemn composure, and bringing the heart and spirit into accord with the Dao are matters of inner cultivation. Arranging banners, standards, and ceremonial insignia, as well as turning, advancing, retreating, and circling during the rites, are matters of external ritual.

The master said: During purification and fasting, one should be dignified, cautious, and solemn. Sincerity and single-mindedness within the heart are inner cultivation; banners, standards, and other ceremonial objects, along with the prescribed movements of bowing, advancing, retreating, and turning, are external ritual. Inner sincerity and reverence accord with the true Dao, and should run through one’s practice from beginning to end, so that one follows the same Dao as Heaven and Earth. Even so, external ritual is needed to discipline the body and mind and the surrounding environment. Bending and rising, moving forward and stepping back, and all that one sees and hears should be brought within proper ritual forms. In this way, improper thoughts have no chance to enter, and one may ascend to the celestial realm and commune with the Highest Emperor. Thus, by modeling oneself on the order of Heaven and Earth and following the solemn rites of the world, one can remain reverent in all one does.

Whenever an altar is set up for meditation and ritual practice, it is usually arranged in three tiers to express the order in which Heaven is exalted and Earth is humble. On the upper tier, establish the Void Emperor and enshrine the Three Treasures, the Imperial Masters, at the Heavenly Treasure Flower Terrace on Jade Capital Mountain. Raise the banner of the Heavenly Perfect Ones who command demons on the left, and the standard of the Lion that wards off evil on the right. Farther to the left, place the talisman for communicating with the Perfect Ones, to welcome and summon them; farther to the right, place the talisman for reaching the numinous, to summon the assembled spirits. At the center, place the talisman of the Three Luminaries, to connect the myriad Qi and dispel demonic influences. Set up talismanic banners of the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise in the east, west, south, and north of the altar, respectively. Also lay down jade talismans of protection and stability in the Five Directions. Together, these arrangements make up the upper tier. If no three-tier altar is established, arrange them according to the directions within the main hall.

When a three-tier altar is used, set up eight gates on the middle tier: in the northwest, the Gate of Cloud Jade Void and Communion with the Perfect Ones; in the north, the Gate of Clear, Cool Mystery and Oneness; in the northeast, the Gate of Tranquility and Naturalness; in the east, the Gate of Azure Radiance and the Beginning of Life; in the southeast, the Gate of Pure Harmony and Firm Yang; in the south, the Gate of Pure Yang and Blazing Splendor; in the southwest, the Gate of Earth’s Compliance and Golden Harmony; and in the west, the Gate of Firm Brightness and White Radiance.

On the lower tier, arrange the Qi of the twelve earthly branches: at Zi, the Qi of the Mysterious Heaven, Dense and Primordial; at Chou, the Qi of the Northern Origin and Naturalness; at Yin, the Qi that Rejects Wrongdoing and Sweeps Away Evil; at Mao, the Qi of the Beginning Azure, Flourishing and Primordial; at Chen, the Qi of the Yellow Numinous and Lofty Mystery; at Si, the Qi of Tranquility, Numinosity, and Peace; at Wu, the Qi of the Blazing Perfect Ones and Lower Brightness; at Wei, the Qi of Central Oneness and Congealed Perfection; at Shen, the Qi of Deep Harmony and Solemn Brightness; at You, the Qi of Firm Rectitude and Pure Harmony; at Xu, the Qi of True Origin and Nurturing the Numinous; and at Hai, the Qi of Turning from Yin Toward the Perfect. With this, the altar is complete.

Upper Altar Diagram. Middle Altar Diagram.

The three kinds of ritual altars described above, where Daoist liturgies are performed, are not intended solely for rites to deliver the souls of the dead. They are used for spiritual cultivation, presenting memorials and petitions, seeking the Mandate of Heaven, paying reverence to the holy and perfected ones, warding off calamities, repenting and giving thanks for past errors, and praying for the state. For these purposes, the “Demon-Commanding Talisman,” which summons and commands divine generals to drive away evil spirits, must be used.

Demon-Commanding Incantation

Divine radiance flashes; the heavens grow clear, and darkness vanishes. The jade talisman, carrying the Mandate of Heaven, stands in majesty to guard the camps of ghosts. The sun of the Three Heavens shines forth, and the Nine Ugly demons conceal their traces. Light fills the Nine Heavens, and the Yin energy of the Six Heavens disperses. The mighty heavenly troops, armed with talismans and registers, take visible form in accordance with the talisman. Swiftly summon Taokang, a Daoist deity, and together invite and bring forth the Perfected. The myriad breaths remain undiminished; a single Perfected ascends in flight.

Talisman for the Nine Small Banners

The nine small banners, each one chi and two cun long, are made of deep red silk. The large central banner is five chi and five cun long. Its body is painted yellow, with the left side of its hands and feet painted blue-green and the right side white, corresponding to the Three Qi, the three energies that govern the workings of Heaven and Earth. The large banner bears the large talisman, and the small banners bear the small talismans. When using this talisman, one must recite the incantation.

Exorcism of the Three Heavens

The large central banner is five chi and five cun long. Its body is painted yellow, with the left side of its hands and feet painted blue-green and the right side white, corresponding to the Three Qi. The large banner bears the large talisman, and the small banners bear the small talismans. When using this talisman, one must recite the incantation. This banner is used to ward off evil in the Three Heavens.

The Lion Standard for Exorcism in the Three Heavens

Standard Talisman

Feathered Insignia of the True Lion for Exorcising Evil

The official of fiery radiance gives life to the form of a mighty beast. The Five Qi are complete within it, leaving nowhere for the myriad evil spirits to hide. It drives away all evil and devours fierce, malevolent beings. The true talisman is raised and the ritual standard established; its might descends. Swiftly carry out the commands that subdue evil spirits.

The “exorcistic standard” mentioned here is made by carving a lion’s head from maple wood, then decorating and painting it according to ritual. Next, take a piece of blue-green silk three chi and six cun long and one chi and five cun wide, and write the talisman on it in gold ink. Attach twenty-four silver bells around its edges, and adorn it with yellow silk thread and red ribbons.

Feathered Insignia Talisman of the Azure Dragon on the Left

The incantation says: The Zhen direction, the east, is open and flourishing; the Nine Qi gather, and clouds fill the blue-green celestial palace. Generative energy gathers layer upon layer and transforms into nine dragons. Lord Wood, the deity of the Eastern Wood phase, rides upon the breath, its color pure, blue-green, and lush. Guard my hun soul, so that I may ascend to the celestial palace for an audience.

Feathered Insignia Talisman of the White Tiger on the Right

(The following is the heading for the White Tiger talisman incantation.)

The Metal Qi of the West is clear, austere, and bright, majestic and able to cut down evil influences. It surges and roars, raising winds that reach straight into the heavens. It also commands the Metal Qi and gathers the gods, descending to the vermilion steps before the palace. It subdues the hun and po souls, making them shine with light as they rise into the Jade Void, the Daoist realm of immortals.

Feathered Insignia Talisman of the Vermilion Bird in Front

The incantation says: Radiance blazes, mystery appears, and light shines across the cinnabar heavens. The Vermilion Phoenix soars; dense scarlet clouds grow warm. Demons and defilements from the underworld all turn to ash and smoke. When Shen and Qi have been fully cultivated, one ascends to become a perfected immortal.

Feathered Insignia Talisman of the Dark Warrior Behind

The incantation says: The vital force of dark mystery, the northern water deity, is deep and clear, like rippling waves. Beneath the water, a numinous turtle devours evil influences and demons. It washes away dust and grime, bringing the breath into harmony and free flow; it nourishes my original Jing, the vital essence at the root of life, and raises me to Daluo, the highest Daoist celestial realm.

For these four spirit talismans, make banners from silk according to the colors of the four directions, each three chi and six cun long. Write the talismanic script in cinnabar and set one upright in each direction.

Three Dawn Talisman

Write golden seal script with vermilion lacquer and place it before the Three Treasures. During its preparation, write it in red gold.

The incantation says: The Radiance of the Cavern of Yang shines forth, and jade light gleams clear. The Dipper Star appears; the Three Qi reveal their mysterious true nature. It responds below to the spirit chamber, bringing Jing, Qi, and Shen together. Its light descends before the altar, summoning perfected immortals and bringing numinous responses. The demon king bows in submission, and the myriad demons vanish from sight. The Heavenly Perfected descend, and I attain long life.

Talisman for Communing with the Perfected

The incantation says: The Dipper Star appears; the Three Qi reveal their mysterious true nature. It responds below to the spirit chamber, bringing Jing, Qi, and Shen together. Its light descends before the altar, summoning perfected immortals and bringing numinous responses. The demon king bows in submission, and the myriad demons vanish from sight. The Heavenly Perfected descend, and I attain long life.

Talisman for Communing with the Perfected

The incantation says: Above the immortal realm of Jade Capital, purple clouds surge and nine brilliant rays shine. Immortals wear jade ornaments. Perfected immortals bend down to descend in a jade carriage; golden light pierces the palace gates, suspending a precious pearl.

Talisman for Reaching the Numinous

This is the talisman by which the Supreme Emperor summons the gods of the Three Realms. When holding a Zhaijiao purification ritual to invite the gods to descend, write it in cinnabar on yellow paper, or make it into a talisman tablet.

The incantation says: The jade seal script shines as it descends from the nine heavens. Numinous immortals and sages of the Caverns arrive in a vermilion carriage, bearing jade nectar and purple clouds. They bow before the Supreme Ones of the Three Realms.

Jade Script of the Five Directions

When borrowing land to establish an altar, do not use the jade characters; use only the talisman in the center.

The incantation says:

The High Perfected of the Dark Emperor (the supreme perfected deities of the Dark Warrior lineage) and the Primordial Five Elders (the revered deities of the five directions) devised talismans and transmitted the teachings. Their cloud Qi stirs with numinous force, while mist and rosy clouds swirl around them. With reverence, bow before the Three Realms (the three tiers of heaven in Daoist teaching) and face the seat of the Supreme Deity.

Jade Text of the Five Directions

When using the terrain to establish an altar, do not use the complete Jade Text; use only the central talisman.

Incantation:

High Perfected of the Dark Emperor, Primordial Five Elders, you devised talismans and transmitted the teachings, enabling me to practice the Dao. The time has come today: I transmit talismans and receive the Dao’s teachings, establish a purification rite and practice the Dao, summon the spirits, bind the demons, and sweep away calamity. The Great Deities of the Five Directions revere the Three Treasures (the Dao, the scriptures, and the teachers). May I follow this method from beginning to end, attain long life without aging, escape death and be reborn in the upper realm, my countenance radiant and never fading. Those who defy this method will meet misfortune: in life, they will endure hardship; after death, they will enter the netherworld and face the judgment of the hells.

Jade Text of the East

Incantation:

The nine Qi (the nine forms of primordial energy) awaken Yang energy, and the Jade Calendar’s Dragon Writ (a sacred document symbolizing the laws of heaven) appears. The Eight Trigrams are arrayed without, while a single De is held within. All things are brought forth through me, so that the dead may be freed from the calamity of death and misfortune transformed into good fortune.

For a Clear Offering (a pure Zhaijiao rite performed for the living): The Azure Emperor (deity of the east) protects the soul, and the cinnabar radiance of the Nine Yangs shines forth. Its light penetrates and illuminates within, allowing transformation to proceed naturally.

For a Funeral Offering (a Zhaijiao rite performed for the dead): The Qi of the Nine Yangs rises outward, removing the calamity of death within and without and transforming misfortune into good fortune.

For a Clear Offering: The Azure Emperor protects the soul, and the cinnabar radiance of the Nine Yangs shines forth. Its light penetrates and illuminates within, allowing transformation to proceed naturally.

For a Funeral Offering: The Qi of the Nine Yangs rises outward, illuminating all within and without. Two-seven, four-five (a numerical combination symbolizing calculation and transformation) allows transformation to proceed naturally.

Jade Text of the South

Incantation:

The Qi and breath of the Three Lights (usually the sun, moon, and stars) at the southern altar are still, their radiance shining forth. They nourish and correct body and mind, leaving evil Qi powerless to resist. Vermilion Fire and Stone Fire (symbols of different forms of fiery power) both answer my command.

For a Clear Offering: The radiance of Fire’s De accords with the De of Heaven and Earth, symbolizing the source that precedes the creation of all things by the Supreme Emperor. By holding to unity, Cinnabar Origin (an inner deity or vital essence in Daoist teaching) enables one to become an immortal and ascend on feathered wings.

For a Funeral Offering: The Qi of the Threefold Union returns to the number nine, protecting the numinous Qi of Cinnabar Origin. Concealing De, it transforms and gives life, then ascends into the realm of the Profound Cavern (a deep and mysterious heavenly realm).

Jade Text of the West

Incantation:

The Great White (Venus) spreads essence and Qi, while the Seven Stars (the Big Dipper) protect the spirit. The virtue of Qian’s strength protects the inner self; the image of Metal and Fire does not appear outwardly. What cannot be resolved in life is handled through the divine power of White Origin (a deity of the west).

For a Clear Offering: The pure moon soul (the clear lunar soul or Yin essence) displays numinous radiance, and the original essence of the Great White descends. It cuts away demonic Qi, restoring light to the deep and mysterious realm.

For a Funeral Offering: The power of strength gives rise to primordial Qi; this is the essence of the Great White. Following transformation, it gives life and returns to the realm of the Seven Primordial Worthy Deities (seven revered deities associated with the stars and primordial Qi).

Jade Text of the North

Incantation:

Mystic Virtue contains the five numinous powers. It can deliver and transform nature and life, returning them to the primordial unity. The essence and Qi within the womb, together with the demonic obstacles in one’s life, must be harmonized through internal cultivation so that they converge at the Seven. Yin Fire circulates within the body, and through this process Mystic Virtue is transformed into radiance. Wandering ghosts, demons, bandits, and all manner of evil spirits and monsters must be cut down and destroyed.

Central Jade Text

The five talismanic inscriptions each correspond to a direction and color. Written in cinnabar, they guard the five directions. Through talismanic methods, one can drive away evil and correct what is wrong, summon the true gods, call forth the spirit officials, and send messages up to the Mysterious Vault of Heaven. Lu Bangyan says that this passage comes from the Lingbao Jing and the Shengxuan Jing.

Incantation:

The central presiding deity and the Twelve Primordial Perfected Ones govern the four directions and four corners. They are revered as the august lords of Yuanshi Yuchen. Clear Ridge … the Great Deity of the Yellow Center is the essence of the Five Phases. Reaching up to the heavenly realm and descending to the earth, it connects the root of primordial Qi. The Wangjiao version reads: “The Twelve Yellow Primal Ones govern all the Qi of the Four Numinous Powers. Reaching up to the heavenly realm and descending to the earth, they connect the root of primordial Qi within the courtyard.”

If there is no menzuan (a talismanic register used on a doorway), place talismans in the four directions and put the central one in the ritual hall, where Zhaijiao rites are performed. Post the suqi (a written prayer presented before the rite begins) on the door. Then burn incense and pray:

“Let the two officials serving as the talisman officers of a certain emperor step forward. Today, let the officiant, a certain Jia, lead his attendants and the mounted dragon-and-tiger officers. Let each wear a red cap and hold a jade tablet, and together proceed to the imperial court to report on our behalf. I burn incense and pray. From this moment until the Dao-practice rite is complete, may the documents and prayers be conveyed successfully, with nothing omitted.”

In the final month of each season, one should report to the Yellow Emperor. In the “asking month” [as in the original], one should report to the Five Emperors.

End of Wushang Xuanyuan Santian Yutang Dafa, Volume Six

Wushang Xuanyuan Santian Yutang Dafa, Volume Seven

Chapter Eight: Communicating with the True and Reaching the Numinous

The Master said: Those who study in later generations are shallow and restless. Although they cherish the Three Treasures—the Dao, the scriptures, and the teachers—they are obscured by confused and defiled external circumstances, and mistakenly take appearances and forms to be their own body and mind. Their true essence and primordial Qi are thus concealed. Amid their ceaseless striving and pursuit, they cannot reach the true Dao or commune with the spirits. How lamentable.

The master said: Those with shallow learning merely admire the Three Treasures—the Dao, the scriptures, and the master—in appearance, yet are misled by the murky scenes of the secular world. They mistakenly take the body and outward form to be their true selves, so their original True Essence is obscured. They rush about busily all day, unable to connect with the true Dao or reach its wondrous subtlety. This is truly regrettable. Therefore, the “First Chapter on Connecting with the True” was established, using ritual propriety and decorum to guard against disturbances from outside. The secret methods of incantations and instructions were also transmitted to gather in scattered thoughts. In this way, solemn ritual can lead people to honor the Dao, and ritual forms can inspire reverence in the heart, keeping people from neglect and confusion. As for those who study the way of immortality, if they can empty the mind and quiet their nature, perfect their practice, and bring their true nature to completion, a single thought will suffice to make a connection and accord with the mind of the Two Heavens. Why, then, would they need external rites to reach the true Dao? Even so, they should still carefully observe the methods set out here.

Talisman for Offering Incense in the Ten Directions

The master said: The Jade Talismans of the Ten Directions are a secret method for gathering Brahma Qi, summoning true spirits, communicating with the divine, paying homage to the Heavenly Emperor, and praying for grace and protection. At dawn, face east; at noon, face south; and at dusk, face north. Visualize the Qi of each direction filling the Mysterious Altar, the place where the altar is set up and rites are performed.

East

Swallow saliva nine times, tap the teeth nine times, and visualize blue Qi entering the altar.

Incantation:

Nine Qi of Blue Origin, borne aloft with fragrant smoke.

Summon the true and bring the spirits; protect me as I ascend to immortality.

The nine Qi of Blue Origin rise with the fragrant smoke. Summon the true spirits and bring the divine beings here; protect me so that I may ascend and become an immortal.

South

Swallow saliva three times, tap the teeth three times, and visualize red Qi entering the altar.

Incantation:

Three Qi unite in harmony; purple Qi fills the vast expanse.

Zhu Geng turns back his carriage; the spirit ascends to No-Being.

Three harmonious Qi gather together, and purple Qi spreads throughout Heaven and Earth. Zhu Geng turns his carriage around, allowing the spirit to ascend to the realm of No-Being, the Daoist realm of emptiness.

West

Swallow saliva seven times, tap the teeth seven times, and visualize white Qi entering the altar.

Incantation:

Seven Qi shine in pure brightness; the Western True One joins with Metal.

May Emperor Xuan descend swiftly, protect life, and strengthen its root.

The seven pure and bright Qi shine with a clear brilliance, as the Western True One joins with Metal Qi. May Emperor Xuan, a revered deity here, descend swiftly to protect life and make its root firm.

North

Swallow saliva five times, tap the teeth five times, and visualize black Qi entering the altar.

Incantation:

The Black Emperor wields authority; the Five Qi are profoundly mysterious.

Auspicious clouds rise in abundance; help me ascend to immortality.

The Black Emperor, deity of the north, wields authority, and the Five Qi are profoundly mysterious. Auspicious Qi wells up in abundance and helps me ascend to become an immortal.

Northeast

Swallow saliva four times, tap the teeth four times, and visualize blue-black Qi entering the altar.

Incantation:

With the primordial Qi of nature, I pay homage to the exalted ones who hold the authority of the rites, gathering the mysterious Qi of the Five Directions. Auspicious clouds and radiant Qi swell around me, bearing me aloft as I ascend to become an immortal.

Northeast

Swallow saliva four times, click the teeth four times, and visualize blue-black Qi entering the ritual altar.

Incantation:

The sacred Qi of nature gathers in homage to the exalted ones. Preserve and harmonize the original Qi of life, and guard the Gate of Ghosts.

Southeast

Swallow saliva six times, click the teeth six times, and visualize blue-red Qi entering the ritual altar.

Incantation:

True Qi joins with Yang Qi and flows downward to the Jade Altar, the immortals’ ritual ground. A thousand true immortals gather and fly into the Jade Hall, the abode of immortals.

Southwest

Swallow saliva eight times, click the teeth eight times, and visualize red-white Qi entering the ritual altar.

Incantation:

Pure and bright, the numinous Qi joins with the Great Dao, and I realize the true Dao. Gather in and destroy evil demons; pay homage to the ascending spirits.

Northwest

Swallow saliva twice, click the teeth twice, and visualize white-black Qi entering the ritual altar.

Incantation:

Upright Qi fills the vastness; the Mysterious Altar shines with jade light. The corpse demons, harmful evil spirits, perish and fall away; I turn toward the Primordial Sovereign whom I venerate.

Above

Swallow saliva twice, click the teeth twice, and visualize golden light and Qi entering the ritual altar.

Incantation:

Auspicious Qi descends upon the ritual altar to welcome the true immortals. The Gate of Life opens upward, reaching the Dao that precedes the beginning of all things.

Below

Swallow saliva ten times, click the teeth ten times, and visualize mysterious Qi entering the ritual altar.

Incantation:

Upright Qi flourishes in abundance, driving away evil Qi and avoiding defiling Qi. The true realm of the immortals appears; invite the true immortals and spirits to descend.

The master said: After offering incense to the Ten Directions, set up the Earth Gate, the passage into the ritual altar, and burn the talisman for entering it. Recite the incantation silently, without making a sound. After entering through the Earth Gate, take one quick step after every three paces, while visualizing yourself summoning spirits from above the Nine Heavens.

The master said: After offering incense to the Ten Directions, set up the Earth Gate and burn the talisman for entering it. Recite the incantation silently, without making a sound. After entering through the Earth Gate, take one quick step after every three paces, visualizing numinous sacred Qi above the Nine Heavens…

In the midst of the light, the sights of the world can no longer be perceived. At this point, gather the mind and spirit through inward contemplation, and turn your hearing within. Do not look back, cough, or spit. Proceed directly to the ritual table in the cavern. Offer incense three times, click your teeth thirty-six times, and burn the “Talisman for Communicating with the True.” Visualize blue, yellow, and white clouds of Qi rising from within your body. Offer incense three times in all. Each time you offer it, visualize the three-colored clouds of Qi rising from the crown of your head, forming a canopy and ascending to the Three Heavens. Then open the censer.

Talisman for Communicating with the True at the Cavern Ritual Table

The incantation says:

Clear Qi becomes Heaven, turbid Qi becomes Earth, and harmonious Qi becomes humanity. Yin and Yang are brought into balance, without leaning to either side. With the mind’s intent, communicate with Heaven and faithfully follow the Way of Heaven. Let a sincere heart ascend to the Celestial Court, so that the Qi registers may erase transgressions. From the deep and remote beginning, swiftly reach the realm of the True and convey this memorial. Execute this command with urgency, in accordance with the statutes.

The incense fragrance shines with the radiance of jade blossoms; the Nine Qi gather into smoke. Incense clouds fill the air and shoot straight toward the Nine Heavens. Visualize blue, yellow, and white clouds of Qi forming a canopy and rising with the incense smoke until they reach the Three Heavens. The Golden Youth Attendant of Incense and the Jade Maiden Who Transmits Words will convey my memorial: I now submit this petition and pray that it may reach the Emperor. I ask that divine light and true Qi be bestowed upon me, enabling me to reach the realm of the True, attain immortality, and live long and enduringly, with all my transgressions forgiven. May my ancestors of nine generations be liberated and raised up, and may the spirits of the dead in the netherworld also be elevated. I ask the Demon King to recommend me, and the spirits of the Three Realms to attend the imperial carriage. May my merit be complete, and may I ascend in a cloud carriage, free to come and go, with attendants protecting me in the Three Heavens. For all that I have submitted and all that I have asked, I pray that it be granted as stated.

Talisman for Entering the Household

The incantation says:

Enter the palace halls and pay homage to the Imperial True Ones. Welcome the life-giving Qi of the Ninefold Heavens, and let it encircle and fill the ritual body, keeping all Yin and evil influences from entering. The Red Child in the Three Fields guards my achievements in the Way of the immortals. Execute this command with urgency, in accordance with the statutes of the True Tradition.

Talisman for Opening the Censer

The incantation says:

The Mysterious Altar is now established, and the Yang spirit guards within. Seal my Gate of Life, and let true Qi protect me closely. I attend court in the Imperial Palace and share longevity with Heaven. Execute this command with urgency, in accordance with the statutes of the True Tradition.

Talisman for Closing the Censer

The incantation says:

The Original Qi of the Mysterious Origin unites the three and returns them to the One. The Brahma Qi spreads like a net, barring the entry of every kind of evil Qi. Remove the Earth Gate, the portal to the realm below, and receive the Jade Edict from above. Execute this command with urgency, in accordance with the statutes of the True Tradition.

The primordial Qi of Xuanyuan, the source of the Dao, begins in the original Qi. The three Qi merge and return to unity. Brahma Qi, pure and vast primordial energy, spreads everywhere, so that no evil force can intrude. Open the Earth Gate, the entrance to the ritual space, and receive the jade edict from above, the decree of Heaven. Carry this out swiftly in accordance with the true liturgical laws and commands.

Exit Gate Talisman

Incantation: I summon the Three and Five Spirits within my body, together with the High Immortals and numinous spirits, to unite Yin and Yang. May each return to their palace and govern there, guarding my original Jing, the source of life. As I leave the altar, may I naturally receive their protection, and may no external demon disturb me. Carry this out swiftly in accordance with the original liturgical law.

These talismans for incense in the Ten Directions, as well as the altar table, opening the incense burner, closing the incense burner, and the talismans for entering and leaving through the gate, must all be used with the Jade Clarity Mudra. Visualize the original Qi blending within the inner landscape of the Dantian. When writing the talismans, hold your breath and use cinnabar on yellow silk.

Style of Ritual Robes

The master said: Those who practice the Jade Hall Method and ascend to the realm of immortals reach the domain of the Three Pure Ones. They enter the deep and wondrous realm, and their rank is already close to the inner court; they no longer hold an office in the lower world. The Nine-Colored Cloud Robe is worn by the Celestial Master when attending upon Yuchen, the Heavenly Worthy of Jade Clarity, and entering his chamber. It is also the ritual robe of the Jade Hall Method.

Talisman for the Central Yellow and Purple Qi Interwoven Belt of the Three Rushing Spirits

Proper Jade Hall Robe

The ritual robe is made of blue-green gauze, with thirty-six paths of cloud Qi painted in gold. The great talisman for ascending to the hall is written at its center. Wear the talisman for the Central Yellow and Purple Qi Interwoven Belt, a blue-green cap, and crimson shoes; hold a blue-green gui, a ritual tablet of jade.

Curtain-Raising Talisman

Use the Jade Clarity Mudra and visualize the altar space shining like jade. Then, in the void, envision a point of light the size of a grain of millet. Let its radiance penetrate from outside inward and condense into a pearl, while holding to the secret teaching of the Yellow Chamber, the place of the Yellow Court within the body.

Incantation:

The Qi of the Great Beginning, Wuwei of itself…

Use the Jade Clarity Mudra and visualize the altar space shining like jade. Then, in the void, envision a point of light the size of a grain of millet. Let its radiance penetrate from outside inward and condense into a pearl, while holding to the secret teaching of the Yellow Chamber.

Incantation:

The Qi of the Great Beginning is naturally Wuwei. Forms appear within the void, suspended and emerging from the realm of empty mystery. It contains all things, nourishing and transforming the immortals. Look for it, and it cannot be seen; listen for it, and it cannot be conveyed. One cannot tell whether it came before or after. Truly, it is mysterious upon mysterious. May the gate of numinous transformation open, so that I may behold Xuanyuan, the primordial source of the Dao.

Yang Spirit-Summoning Talisman

Incantation:

The primordial One Qi (the original vital energy in Daoist teaching) silently sets the original essence in motion. It harmonizes sounds and musical tones, stirring turbid energy and raising clear energy. Deep and subtle breaths and manifestations of Qi begin to gather, circling in emptiness and formlessness until they become the sounds of the celestial realm. Gather essence and Qi, regulate the breath, and give voice to what is true. Yin sounds weave together in performance, summoning the myriad spirits.

Talisman for Summoning Yin Spirits

Incantation:

Stillness gives rise to movement; by returning to Yin, Yang is born. A mighty sound enters the mysterious realm, lingering like an echo in an empty valley. Sounds answer one another, breaths seek one another; they join and blend, forming the musical tones of gong, shang, and the other modes. Sound answers sound, revolving and transforming at the Mysterious Altar, the place where rites are performed. With sounds that stir and raise Yang energy, accord with the firm, vigorous energy of the Dao of Heaven. The Yang spirits join, bringing the True Qi into harmony and fullness.

Each time the golden bell is struck, tap the upper teeth on the left once; each time the jade chime is struck, tap the upper teeth on the right once. Visualize the two streams of Qi on your left and right joining and filling the Mysterious Altar.

End of scroll seven of The Supreme Scripture of the Jade Hall of the Three Heavens of the Mysterious Origin.

The Supreme Scripture of the Jade Hall of the Three Heavens of the Mysterious Origin, scroll eight: The Mysterious Altar of the Three Heavens of the Supreme Mysterious Origin. Chapter Nine: Subduing Strange Beings and Overcoming Demons.

The master said: When the celestial patterns are out of order, the planet Yinghuo shifts from its course and comets appear. When the earth’s Qi is out of order, springs dry up and mountains collapse. When the myriad things are out of order, plants grow in unruly profusion and grain withers. When the seasons are out of order, thunder sounds in winter and snow falls in summer. These are all strange signs displayed by Heaven to warn the world. Nature also has corresponding methods for preserving and restraining them.

Disasters and strange occurrences in ordinary households are different. There may be the peculiar beings described in the text as “Mishe, Zhanshou, Erge, and Pengtou ghosts”; wild beasts may enter the house, birds may cry out indoors, illusory sounds may come from the front and back, or strange lights and colors may appear above or below. Snakes and yuan—a kind of venomous snake—may block the way, entwining and coiling as if mad. Chickens and dogs may crow or bark at the wrong hours, looms may suddenly fall into disorder, and doors may open of their own accord. Foxes may circle the walls, and dragons or snakes may enter wells. There are too many kinds of strange occurrences to list them all.

For a virtuous gentleman, demonic anomalies cannot overcome his virtue; for a petty person of bad character, his own virtue is weaker than the anomalies. When decline sets in, would this not invite disaster? If one can perform a rite of averting harm, can misfortune not be turned into good fortune? This is why there are arts for driving away and subduing evil.

The master said: At times, Heaven and Earth grow dark and indistinct, or a dragon or shen—a legendary aquatic spirit—enters someone’s well. One should use a talisman to suppress it. The anomaly will then disappear of its own accord and cause no harm.

Talisman for Averting a Dragon’s Entry into a Well

Form the Northern Emperor hand-seal, circulate the astral Qi—the power used when stepping the astral pattern—and hold the brush. Recite the secret name of the Dipper seven times, then face into the astral Qi and write the talisman on a new brick. Cast it into the well inhabited by the water spirit.

Talisman for Averting a Snake’s Entry into a Well

Perform it according to the method above.

Method for Averting a Well from Overflowing

Form the Dipper hand-seal and recite the incantation. Facing into the astral Qi, write the talisman on yellow paper, burn it, and cast it into the well. Then recite the incantation again and command it to take effect.

The incantation says:

“By command, Dragon Spirits, settle and guard this place, each fulfilling your duty and protecting the clear spring. Let demonic Qi disperse and the strange beings beneath the earth withdraw. Pure and Luminous Youth, receive the talismanic command, convey it, and proclaim it. Let the well water neither overflow nor run dry; may blessings flow smoothly and endure. May all the gods join in protecting this place and preserve my immortal source. At once, obey the Northern Emperor’s command.”

Method for Averting a Dog Spirit

For the talisman marked with the character “Wu,” write “Yin Sha” above it and draw Qi from the north. Have a young boy carry the talisman to convey and proclaim the command. This will keep water sources from overflowing or drying up, ensure that good fortune flows smoothly and endures without interruption, and bring the protection of all the gods, preserving my immortal source. Act at once in obedience to the Northern Emperor’s decree.

Method for warding off a dog demon

Write “Yin Sha” on a talisman marked with the character “Wu,” draw Qi from the north, and recite the incantation seven times. Then face the Gang Qi as you write the talisman. Place one talisman where roads meet in the four directions, burn one in the kitchen stove, and nail three above the latrine. Recite the incantation to empower the talismans, then sprinkle water on them. Great fortune will follow.

Incantation:

By command of the Jade Emperor, drive away disasters and evil, and send down efficacious talismanic seals. Demonic beasts and hidden spirits disturb the loyal and virtuous. Whatever my incantation points toward, every strange creature is destroyed; whatever violates my talismans and registers, every demon and anomaly hides itself away. Disaster cannot harm me. The myriad gods guard me, bringing lasting good fortune. Act at once in obedience to the Northern Emperor’s decree.

Method for warding off crows calling overhead

Write a talisman marked with the character “Wu,” draw Qi from the south, and recite the incantation nine times. Face south as you write the talisman, then burn it in the air. The strange presence will disperse, and good fortune will arrive at once.

Incantation:

Spirit birds, spirit crows, bring good fortune everywhere. Though you gather in flocks and call out noisily, you cannot bring disaster. Crow spirits, obey this command: when you see the talisman, follow its instructions. In flight, bring blessings; in calling, bring prosperity. In all twelve periods of the day, may there be no harm or calamity. Act at once in obedience to the law of Lingguang, the Vermilion Bird of the south.

Method for warding off wild beasts that enter a home

Form the “Shake the Dipper” hand seal, draw in the Gang Qi, and recite the incantation twelve times. Write the talisman on a wooden tablet and nail it around the house. Then write it on yellow paper and burn it in the middle of the courtyard. Pace the Dipper steps, reciting the incantation as you sprinkle water on the talisman and empower it. The demons and evil spirits will then be unable to harm anyone.

Incantation:

The divine might of the Celestial Dipper sweeps away demons and spirits. Wild beasts, fox demons, and spirits such as mountain sprites must leave at once and go a thousand li away; they may not linger. If they dare trespass, they will be cut down and made formless. Wherever the Kui Star and the Dipper Stars point, spirits shatter into motes of dust. If you leave quickly, I will pardon your sins in the underworld. I act by the law of the Celestial Dipper’s mighty virtue and blazing Gang fire.

Method for warding off objects that ring, break, or move on their own

Perform the ritual steps known as “treading the Dipper” (walking a prescribed pattern to accompany a rite invoking the Northern Dipper’s astral power). Turn to face north and, facing into the astral power, write three talismans: hang one in the center of the courtyard, burn one in the stove, and paste one on the toilet. Recite the incantation and sprinkle ritual water in all directions to avert calamity and banish harmful influences.

Incantation:

The divine might of the Heavenly Dipper is vast, sweeping away all ill omens. Subdue demons, monsters, and strange beings; make the mountain and forest spirits hide away. Turn misfortune into good fortune and calamity into auspiciousness. If any wicked spirit dares to defy the law, seize it and deliver it to the Dipper’s spirit, Kui Gang. Carry this out at once, as commanded by the Northern Emperor.

Averting the sound of ghosts outside the door at night

Anyone who hears such a sound may be showing signs that their hun and po souls are leaving the body and death is near. Perform the ritual promptly to subdue and avert this danger.

Incantation:

The Celestial Emperor commands me to restrain demons and spirits. If any strange being causes trouble and disturbs the people, subdue it at once according to the laws governing the Yin and Yang realms.

Averting the sound of ghosts outside the door at night

Anyone who hears such a sound may be showing signs that their hun and po souls are leaving the body and death is near. Perform the ritual promptly to subdue and avert this danger.

Incantation:

The Celestial Emperor commands me to restrain demons and spirits. If any strange being causes trouble and disturbs the people, mingles the Yin and Yang realms, makes people hear ghostly sounds, harms their hun and po souls, or unsettles their spirit, then let the divine talisman subdue it wherever it reaches and seal the ghost gate. Let wicked spirits depart at once and linger nowhere. Carry this out at once, as commanded by the Northern Emperor.

Averting the sudden deaths of livestock

Write out the talismanic text (called the “sha text” in the scripture) and recite the incantation three times. Infuse the brush with Qi from the east as you write the talisman, then burn it where the livestock died. Burn another talisman there as well, letting its smoke and heat reach the place. This prevents wicked spirits from causing further trouble and restores peace to the household.

Incantation:

By Heaven’s command, I subdue calamity and ill fortune. How dare strange forces among the livestock harm people or animals? The Dipper stars’ radiance drives away evil and brings auspiciousness. May the gods protect us and gather blessings, so that good fortune flourishes for a long time. Carry this out at once, as commanded by the Dipper’s fiery law.

Averting doors that close by themselves

Perform the Flying Dipper hand sign, used together with the steps for treading the Dipper, and recite the incantation twelve times. Write the talisman using Qi from the north. Burn it where the strange occurrence took place, and paste another on the door. This will suppress the strange force and prevent it from causing trouble, while invoking prosperity, blessings, and good fortune for the household.

Incantation:

The Star of Good Fortune shines directly upon us; the three lights of the sun, moon, and stars shine everywhere. Their radiance reaches in all directions and subdues evil spirits. Sweep away calamity and decline, and bring peace to the household gates. May the myriad forms of primordial Qi (here, protective Qi) fill the home, and may the family’s fortunes naturally rise. Carry this out at once, as commanded by the Supreme Lord.

Averting chickens that fly about and crow

Write the talisman on cypress wood and nail it in the east. Form the “Inserting the Dipper” hand gesture and summon the Gang Qi—the ritual energy associated with the Northern Dipper and the Celestial Ladle. This disperses stagnant, declining influences and brings peace and stillness to the household and its entrances. Let all manner of Qi fill and protect the place, restoring its vigor and prosperity. Act at once in accordance with the decree of the Supreme God.

Method for Averting the Omen of a Crowing Rooster

Write the talisman on cypress wood and nail it in the east. Form the “Inserting the Dipper” hand gesture and summon the Gang Qi. Recite the incantation and spray water onto the talisman. The strange phenomenon will then disappear, turning disaster into good fortune.

Incantation:

Before the sun has risen, the golden rooster should not crow. If it crows, it is an omen of strangeness that will harm our living beings. The Most High has issued a command: seize and subdue the demons. Drive the strange influence ten thousand miles away and ward off evil, so the spirits may be at peace. May all things be auspicious and the human world serene. I act in accordance with the command of the Dipper’s radiant canopy.

Method for Averting the Omen of a Strange Serpent

Form the Dipper hand gesture, summon the Gang Qi, and then write the talisman. If a strange creature with a human face and a snake’s body is seen crouching on a wall, spray water at it and recite the command. The talisman may then be fumigated and placed where the creature appeared, or carried by the person who saw it. Another method is to write the talisman on a brick and bury it beneath the local Earth God shrine; this is said to bring great good fortune and turn disaster into blessing.

Incantation:

Drive it away swiftly, drive it away swiftly, giant serpent extending ten thousand fathoms. Seize and subdue disaster and harm, so that those who see it are not injured. Whatever seeks to harm me, banish it at once. You are a demon of the lower realm; do not come to trouble me. Whoever violates my talismanic command shall be divided…

Incantation:

Drive it away swiftly, drive it away swiftly, giant serpent extending ten thousand fathoms. Seize and subdue disaster and harm, so that those who see it are not injured. Whatever seeks to harm me, banish it at once. You are a demon of the lower realm; do not come to trouble me. Whoever violates my talismanic command shall have the demon dismembered. May this auspicious place remain clear forever, protected and secure, free from every concern. Act at once in accordance with the command; by Heaven’s might and the force of blazing fire, seize and subdue the evil spirits.

Method for Averting the Omen of a Strange Mouse

Form the “Zi” hand gesture, corresponding to the earthly branch Zi, and write the talisman facing the Qi of the north. Hang it on a bamboo pole and nail the pole at the Zi position, the north. This will bring great good fortune.

Incantation:

Wusu zhuo, and Su zhuo; parents of the vaulting heavens, with a household of thousands and hundreds. Now I recognize your strange manifestation; your strangeness will naturally cease. I command you to be subdued, and you will no longer make trouble. If you dare act recklessly, the Celestial Dipper will slay the evil force. I act in accordance with the command of the Dark Heaven Emperor Lord.

(Talisman name missing from the original)

Use the true talisman for dispelling strange manifestations and warding off evil. Carry it on your person every day.

The twenty-two talismans listed above should be written on the front and back according to the day’s cyclical designation, recorded by the Heavenly Stems and Earthly Branches. For example, if an apparition is encountered on a jiazi day, write the Jia talisman on the front and the Zi talisman on the back. When writing the talisman, one should also use the hand seals, the astral-step Qi method, and cinnabar. Have the person who encountered the apparition wear the talisman to drive away evil and strange beings, and turn misfortune into good fortune. Once the talisman is written, recite the Great Spell for Destroying Apparitions seven times to empower it.

Spell:

Form the sword seal with the fingers and recite the spell seven times, then spray water toward the person who encountered the apparition.

The August Heaven brought me forth; Heaven is my father. The great Earth nurtures me; Earth is my mother. The sun and moon lend their aid, and the light of the Northern Dipper shines between Heaven and Earth. The Northern Dipper’s Kui and Gang stars cut down evil spirits in all four directions, so that demons and malign beings cease their mischief and baleful Qi causes no harm. Whoever violates the talisman’s command shall die; whoever defies it shall perish. The Qi of dark and yellow brings forth life, and blessings descend everywhere. Carry this out at once in accordance with the command of the Northern Dipper’s seven stars to destroy demons and cut down apparitions.

Another spell:

Before reciting the spell, first distribute the Qi of the Three Lights—the Qi of the sun, moon, and stars used in ritual—so that it reaches the body of the person who encountered the apparition and the vast celestial realm of Miro. Then recite the spell seven times and have the person step backward nine paces. Point the Dipper’s handle toward them, then call them forward. Spray water toward them three times and have them wear the talisman. In this way, the myriad strange beings will no longer cause trouble.

The Most High has issued a command: cut down ghosts and remove harm. Heaven covers me; Earth bears me. The light of the Northern Dipper is my robe. Wear this talisman, and the myriad strange beings will no longer cause trouble.

The Most High has issued a command: cut down ghosts and remove harm. Heaven covers me; Earth bears me. The light of the Northern Dipper is my robe. On the left, use astral Qi; on the right, use the fire method. Destroy and restrain all inauspicious beings. Turn misfortune into good fortune, dispel calamity, and drive away harm. No evil spirit can invade; demons and strange beings will naturally retreat. When an apparition appears, remain unafraid, and it will retreat of its own accord. May all affairs go smoothly and peace endure. Carry this out at once in accordance with the command of the True Fire of the Red Heaven.

Chapter Ten: Driving Away Evil and Aiding the Righteous.

The master said: “Gathering the upright Qi of Heaven and Earth is called a talisman. Human beings are born by receiving the pure, upright qualities of Yin and Yang; these are what are called the ‘Three Lights’—the sun, moon, and stars. Whether cold, warmth, wind, or heat, if any one of these harms the body, a person departs from the right path. Once upright Qi is lost, harmful influences arise; the problem is not simply the mischief of ghosts. Therefore, the Qi of the Three Lights should be used to replenish upright Qi. This is why gathering the upright Qi of Heaven and Earth is called a talisman.

“The Three Lights bring change to Heaven and Earth and enable ghosts and spirits to move about. The sun is foremost among all Yang; the stars are foremost among all Yin; the moon receives the sun’s light and shines. Wherever the Three Lights shine, rain and snow, darkness, and the like disperse of their own accord, without needing to be driven away. Fox demons, harmful spirits, and troublesome animals likewise fall apart of their own accord, without needing to be disturbed. The ancient sages and revered masters drew upon the power of divine incantations to receive the essence of the Three Lights from above. With sincere intent, I gather these powers so that the talisman resonates with spiritual potency. When Yin influences harm people and bring about demonic disturbances, calamities, illness, or plague, they vanish of their own accord—like rain and snow melting once they appear, or fox demons and harmful forces beneath the midday sun. There is no need to drive them away.”

Though talismans are many and varied, what could surpass the Five Lights? Therefore, the Three Lights come first.

Taking the Talisman

This is the ancestral talisman of the Three Lights, the foundation of the myriad methods and the honored talisman of the Three Realms. It can dispel all harmful forces and protect and harmonize true Qi; its effects are too many to describe. The arts of endless transformation all arise from this talisman, which is simple to use and serves as the source of the various methods. Each time, write it in cinnabar on a thin piece of paper one inch square. Use three talismans at a time, swallowing them with jujube broth. This talisman treats all kinds of demonic disturbances and is called the “Talisman for Subduing Disturbances and Curing Harmful Influences.”

The master said: “When upright Qi is present, harmful Qi has no way to enter. Dispelling demonic disturbances depends on the orthodox method; there is no need to deliberately serve ghosts and spirits. What matters is the ritual master himself. Hold the Three Realms in mind—the realms visualized during cultivation—and take the talisman of the Three Lights. When inner cultivation is sufficient, harmful influences from outside will naturally be subdued.”

Talisman for the Transformation of Lord Lao with Golden Brows, the Celestial General Tianpeng

First visualize golden light above the crown of the head. Lord Lao’s eyebrows then appear, and his face takes on a golden hue. The practitioner silently recites the fundamental Tianpeng incantation once, twice, and three times, and visualizes Lord Lao with golden brows rising into the sky.

When forming the true image of Tianpeng, first recite the Tianpeng Original Incantation. As you begin to write, draw the form of the Qi-and-baleful-energy talisman. Next, make the gesture of the spirit knife, draw the sword talisman, and then write the commanding words. As you write, silently recite the Tianpeng Original Incantation once, twice, and three times, while visualizing Lord Lao with golden eyebrows rising into the sky and appearing. Then, in accordance with the command of the Northern Emperor, form the Northern Emperor hand-seal and write the talisman in cinnabar on yellow paper one chi and six cun long. Use the talisman’s smoke to treat the sick person.

Dreadful and Mighty Virtue Crooked-Fire Talisman of the Dipper’s Dipper-Handle

First visualize the Seven Stars of the Northern Dipper in the sky, with the Tiangang star—the star used in ritual arts to guide direction and power—pointing ahead. Walk the Dipper’s steps and tread the astral pattern, then draw a breath and store it in the abdomen until you feel warmth. Lower the brush, exhale astral energy, and draw the talisman in time with the brushstrokes.

Three Primordial Lords’ Dingjia Retribution Talisman

When writing this talisman, walk the Dipper’s steps to meet the astral force. Visualize Tiangang on the crimson paper on which the talisman is to be written. Face the sun as you grind the cinnabar, form the Tiangang hand-seal, and write the talisman in one continuous breath. To activate it, use paper money and paper horses for the spirits’ service; burn them before applying the talisman.

Seven Baleful Forces Talisman

This talisman is said to be extremely powerful. It can subdue fierce and malevolent beings, punish wrongdoing, dispel evil forces, and bring divine beings to manifest. To write it, walk the Dipper’s steps, form the Dipper hand-seal, and complete it in one continuous breath. To activate it, write with Qi between paper and ink, face the astral force and spray fire, then burn it at the center of the courtyard. The scripture says that after three days of verification by the Three Heavenly Worthies, the talisman was issued to the ancestral altar and proved exceptionally effective.

The master said: “The Seven Baleful Forces Talisman has been passed down for a long time, but its talismanic mandate was unclear, so its use was often ineffective. Now the master is reviving and promoting the Great Dao, and has petitioned for the talismans belonging to the Jade Altar among the Northern Pole talismanic registers to be issued here. When this talisman disperses, it reveals the mysterious; when it gathers, it displays its might.”

Dipper Astral-Force Talisman

This talisman is simple to write yet wondrous, requiring no additional embellishment. It can be made into pills for ingestion or used for fumigation. When worn, its astral fire seems to fill the heavens, keeping ghosts and spirits at bay. Write it using the Dipper hand-seal and Northern Qi.

Incantation for Invoking and Empowering Talismans

Treading backward through the stars of the Northern Dipper, one releases fierce, blazing flames. They rise to the heavens above and descend to the underworld below, destroying every inauspicious thing. Whoever dares to resist will be turned to drifting smoke and plunged ten thousand fathoms beneath the earth. Bound to the command of the talisman, they shall remain unforgiven through ten thousand calamities. I hereby summon the celestial generals within the talisman to stand guard alongside it. Should anyone violate the talisman’s command, shatter them with a thunderbolt. Let the fire command be carried out swiftly, in accordance with the decree of the Supreme Lord. Radiance shines above, reaching the heavens, and below, reaching the underworld, destroying every inauspicious thing. Whoever dares to resist will be turned to drifting smoke and plunged ten thousand fathoms beneath the earth. Bound to the command of the talisman, they shall remain unforgiven through ten thousand calamities. I hereby summon the celestial generals within the talisman to stand guard alongside it. Should anyone violate the talisman’s command, shatter them with a thunderbolt. Let the fire command be carried out swiftly, in accordance with the decree of the Supreme Lord. Flames surge for ten thousand miles; ghosts and spirits have nowhere to hide. Swiftly, swiftly, in accordance with the statutes and commands! (A concluding formula in Daoist talismanic incantations urging commands to be carried out at once.)

End of Volume Eight of the Great Ritual of the Jade Hall of the Three Heavens of Primordial Origin and Mysterious Origin.

Volume Nine of the Great Ritual of the Jade Hall of the Three Heavens of Primordial Origin and Mysterious Origin.

Section Eleven: Pursuit and Capture in the Netherworld Prison (A chapter on establishing a netherworld prison to pursue and capture malevolent spirits)

The Master said: When mountain sprites—spirits of the mountains—and water monsters have cultivated their powers over many years; when heavenly demons and heterodox forces disturb the Orthodox Way; when deities receive offerings of human blood and flesh; when the Five Tong gods beneath trees cause trouble; when ghosts become malevolent through execution or violent death; or when spirits band together, inhabit ancient shrines, call themselves emperors or grand marshals, demand that temples be built, or forcibly drag people into communal rites and sacrifices—then, too, there are such strange occurrences as the rape of women, occupation of towers, dripping blood, flying bricks, apparitions setting fires, people being struck with grave illnesses, and the sudden seizure of a person’s hun soul. When these things cause great harm and no other method can stop them, our tradition has a method known as the “Nine Springs Netherworld Prison” for dealing with them.

A netherworld prison must never be established lightly. First, a petition must be received; then talismans and registers are issued, and those who govern the suppression of evil are dispatched to deal with the matter. Official proclamations are also issued and delivered to the relevant parties. If the malevolent spirits fear the law and flee, they may be permitted to reform, without further detention or punishment; the sole aim is to restore peace among the living. But if a demon or spirit acts arrogantly, resists the Orthodox Law, and fears no talisman, this method should be carried out to seize and detain it.

The master said: To establish the ritual prison, first submit a report to the Lord of Heaven, the holy masters of the Northern Pole Dipper Bureau, and the other deities. Ask them to send heavenly soldiers, generals, and officials to the designated place to establish the prison and capture the troublesome ghost bandits.

At night, choose a clean room. Use lime to mark out the boundaries of the prison cells, then post notices and talismans. Next, issue talismanic commands in batches, dispatching officers and their subordinates to pursue the ghost bandits. At the same time, detain the local Earth spirits, the supervising City God, and other divine officials, restraining them with medium-grade punishment talismans and setting a deadline for capturing the bandits. Then recite the spell for collecting ghosts and patrol the prison. Place one lamp in each cell.

The next morning, the ritual master burns incense, continues the rites as on the previous day, and inspects for traces. If any ghost bandits have still not been captured, issue more talismanic commands to press the officers and their subordinates to pursue them. At night, deal with any remaining evil followers according to the same ritual. If sounds of beating and interrogation are heard during the night, maintain a reverent and cautious attitude.

If no traces are found after a day or two, the disturbance may have been caused by heavenly demons or heterodox practitioners using evil spirits. Submit another report, then petition the Imperial Master at night to intervene. The officers and their subordinates will then naturally appear. The ritual prison may be dismantled only after seven days. If, during this period, any demon or ghost is so wicked that its form must be destroyed, establish a separate Altar of the Great Mystery for Subduing Demons and Ghosts.

Form for Establishing the Nine Springs Prison: The ritual for establishing the Nine Springs Prison.

The master said, “‘Nine Springs’ refers to the netherworld prisons of Beidu Luofeng, where evil ghosts and demons are punished. Their affairs concern the Celestial Court and must not be undertaken lightly. Fengdu is regarded as the seat where the ghosts and spirits of the world gather, with authority to inspect and control demons and monsters. Nothing is more powerful in proclaiming its might and authority.

“Each of the nine prisons has its own name. The first is the Prison of Feng Spring, which issues commands; the second, the Prison of Deep Spring, which executes and beheads; the third, the Prison of Yellow Spring, which pursues ghosts; the fourth, the Prison of Cold Spring, which inflicts poison and harm; the fifth, the Prison of Yin Spring, the Cold Night; the sixth, the Prison of Hidden Spring, which strikes down and attacks; the seventh, the Prison of Lower Spring, the Long Night; the eighth, the Prison of Bitter Spring, which slaughters; and the ninth, the Prison of Ming Spring, which examines and burns. Each prison has its own charges to govern and capture. The first controls heavenly demons; the second, ritual officials who have neglected their duties; the third, ghosts, monsters, and spirits in the mountains; the fourth, water monsters in rivers and lakes; the fifth, wicked gods who receive offerings of blood; the sixth, the ‘wood guests’—spirits and monsters of mountain forests; the seventh, corpses lying in ancient tombs; the eighth, ritual masters who practice sorcery and rebellious ghosts; and the ninth, ghosts who died under punishment or met an unnatural death.

“When setting up the prison altar, arrange the Dipper lamps in front, each one foot and two inches in diameter. The gang arrangement, used for pacing the stellar positions in the ritual of the twenty-eight lodges, should be two feet and four inches long. Set out the nine prisons in front. Hang a ghost-pursuing talisman before each prison and a severe-punishment talisman inside it. Hang a three-foot bamboo pole at each prison gate, with a ghost-pursuing notice on the pole. Hang a talisman to block the ghosts’ path at the main gate. Offer incense and perform the rites three times a day. At dawn, examine the traces to determine what kind of ghost has appeared. Those guilty of lesser offenses are confined and bound with fetters; those guilty of serious offenses are put to labor in the Three Paths of suffering—hell, the realm of hungry ghosts, and the animal realm, as described in Buddhism; those guilty of the gravest offenses are made to vanish without a trace. The ritual is performed as follows:

Ghost-Blocking Talisman

“This talisman is called the ‘Ghost-Blocking Talisman.’ It is said to subdue all kinds of evil influences, capture and suppress demons, and is used in ordinary times to protect a residence so that no evil influences can intrude. When drawing and writing it, one must also use the Northern Emperor’s hand seal.

Prison Arrangement”

The first talisman.

The second talisman, for middle-rank punishment.

The third talisman, for lower-rank punishment.

These three talismans are written using the Northern Emperor’s hand signs (a set of finger signs used in Daoist ritual arts). One may be hung in a prison, and another used to pursue and capture ghosts. They may also be used in ordinary times to protect a home. Ghosts and spirits dare not look directly at them; if they do, they are restrained as though bound and locked in chains.

Altar of Great Mystery for Subduing Ghosts

The master said: Whenever an Altar of Great Mystery for Subduing Ghosts (a ritual altar for suppressing and subduing ghosts) is established, it invokes the Heavenly Pivot’s punishment (a method of punishment from the celestial realm), which can subdue all ghosts that fly through the sky or roam the earth. A talisman from the altar may be hung in a prison, and another used to pursue and capture ghosts; in ordinary times, they may also protect a home. Ghosts and spirits dare not look directly at them; if they do, they are restrained as though bound and locked in chains.

Altar of Great Mystery for Subduing Ghosts

The master said: Whenever a “Taixuan Altar for Subduing Evil Ghosts” is established—a ritual altar for restraining powerful evil spirits and gods—the rite is directed toward the Celestial Pivot’s power of punishment. It is used to subdue the many demonic gods and monsters that fly through the sky or burrow into the earth, and can also truly destroy the formidable, fearsome spirits found in mountain groves, temples, and shrines. This rite is not intended for dealing with ordinary malevolent entities. Daoist ritual masters of this tradition must not perform it lightly.

To establish the altar, use loose sand to form three levels: the upper level one zhang wide, the middle level two zhang wide, and the lower level three zhang wide. If space is limited, the dimensions may be adjusted as needed. Arrange the Four Sages of the Imperial Masters on the upper level. On the middle level, place the celestial generals outside the Gate of Heaven and the ghost-slaying officers and troops before it; arrange divine talismans around the perimeter.

Set a gate at each of the altar’s four corners, laying them out in sequence beginning from the Qian position in the northwest:

The first gate is called “the Qi of Repelling Corpses and Clearing Away Evil”; it is the gate through which celestial generals descend and receive summons. The second is “the Qi of Vast, Primordial Emptiness and Clarity.” The third is “the Gate of Orthodox Unity for Driving Out Evil.” The fourth is “the Qi of Primordial Azure and Brightness.” The fifth is “the Qi of Severing Ghosts and Cutting Off Demons,” also called “the Gate of the Immortals’ Transformation and Entry into Sainthood.” The sixth is “the Qi of Crimson Brightness and Penetrating Yang.” The seventh is “the Qi of Longevity and Tranquil Stillness,” also called “the Gate for Driving Out Evil.” The eighth is “the Qi of Firmness, Righteousness, and Stern Clarity.”

Place an incense table at the Gate of Heaven to summon the celestial generals to descend. The Earth Portal—the ground gate on the altar—must not be used; the ghost road must remain closed at all times. Only the human gate is to serve as a passageway. Arrange troops around the lower level, and burn talismans morning and evening. After performing the rite according to the prescribed method for one or two days, it may be concluded. The ghosts and monsters are said to destroy themselves; sometimes their wailing can be heard, or bloodstains appear on the altar. The scriptures regard these as signs that the rite has taken effect.

This method is suitable only for powerful malevolent entities, groups of demons, and tangible monsters, especially when other ritual methods cannot subdue them.

Altar Layout

The master said: Ghostly beings that form through the spiritual transformation of objects made from the Five Phases—Wood, Fire, Earth, Metal, and Water—and spirits that arise by attaching themselves to mountains, rivers, plants, and trees are not transformed human souls. Rather, the objects themselves develop spiritual power. Man-made objects may turn strange at any time when the day and hour coincide with uncanny forces. They can then move about and change form, using shapes and images to cause trouble and harm people and the world. Such afflictions may be even more severe than those caused by ordinary ghosts and spirits, so the Most High specially established this method to deal with them.

Whenever an altar for subduing baleful ghosts is set up, the talisman must be burned at the Ghost Gate three times each day. Each time, recite the Tianpeng Incantation and sprinkle water toward the altar. A clear response will occur within three days. This rite is carried out by the Northern Pole Emperor himself, who descends to deal with the matter. It is a weighty ritual, by no means an ordinary minor talismanic method. Do not set up the altar or recite the incantation unless faced with an exceptionally demonic and powerful monster. Otherwise, you may bring severe punishment upon yourself, so be sure to proceed with caution.

Northern Emperor’s Talisman for Slaying Mountain and Stone Spirits

This talisman is used to subdue mountain spirits and stone spirits, as well as uncanny beings transformed from thousand-year-old stone steles, stone Buddhas, stone people, stone beasts, stone tortoises, and stone dragons. Write the talisman in black ink on black paper and give it to the person who encountered the strange occurrence, to burn at the place where it appeared. If the spirit takes human form, consorts with a woman, or tricks men or women, wait until it appears and then burn this talisman.

Northern Emperor’s Talisman for Slaying Wood Spirits

This talisman is used to subdue tree spirits, muke (spirits said to dwell in trees), ghosts transformed from thousand-year-old pine trees, spirits of soapberry trees, and spirits that manifest by attaching themselves to wooden images, wooden beasts, dead trees, or hollow trees. Make a wooden slip from catalpa or cypress, write the talisman on it in cinnabar, and nail it to the tree; the tree will then wither and die. If the spirit manifests and harms the people, write the talisman on yellow paper and burn it. It is said this will strike the spirit down and prevent it from causing trouble again.

Northern Emperor’s Talisman for Subduing the Five Metals’ Strange Spirits

This talisman is used to suppress strange beings that have arisen from gold, silver, bronze, or iron. When a thousand-year-old bronze Buddha or statue is cast on an inauspicious day, the true spirit will not descend, and a demon may take the opportunity to attach itself to the image. Write the talisman on an iron tablet in cinnabar and secretly bury it beneath the statue. This will drive the ghosts away and stop them from causing trouble. Even if the statue is destroyed, the ghosts will not then cause harm.

Northern Emperor Talisman for Vanquishing Water Demons

This talisman is used to suppress all kinds of water demons. In rivers, seas, lakes, deep pools, springs, streams, wells, and caves, there are often jiao dragons, shen dragons, serpents, pythons, and wicked dragons, each with a different appearance. They raise winds and waves, damage boats, and endanger people’s lives. Sometimes they take human form or appear in other shapes to consort with women or with the living. When confronted by such a water demon, burn this talisman, and the creature will perish of its own accord. To use it, throw an iron tablet into the water, then write the talisman on yellow paper and burn it.

Northern Emperor Talisman for Subduing Ape and Monkey Demons

This talisman is used to subdue demons transformed from apes, macaques, foxes, wild dogs, and other creatures. It also includes apparitions caused by the buried corpses of cats and dogs, or by the complete skeletons of cattle and horses. Such beings are collectively called xiao. They manifest in many ways. If someone is afflicted by them and no other method can provide relief, write the talisman in cinnabar on blue paper and wear it, place it where the demon needs to be suppressed, or burn it. It is said that the creature will then perish of its own accord.

Northern Emperor Talisman for Vanquishing Blood-Sacrificed, Violent Demons

This talisman is used to suppress various evil spirits that rely on offerings of sacrificial meat and blood. These include deities that falsely claim the names of ancient worthies or historical figures, occupy shrines, and receive offerings, as well as violent, malevolent ghosts that gather in towers, gardens, abandoned houses, and empty halls. They may occupy famous places for a long time and drive people from their homes; suddenly seize a person’s living soul; or engage in illicit relations with women, appearing in dreams to feast, sing, and dance. They may also possess people and utter demonic words, demanding that people build temples for them, or…