《无上玄元三天玉堂大法》Vol. 4

The spirits, including the Lords, the Rain Master, the Twenty-Four Qi, the Seventy-Two Seasonal Markers, the Grand Year, the Great Yin, the spirits of the sexagenary cycle, the City God, the Local Deity, and the household gods who oversee people’s fates, will all descend together. The true qi of Yaoguang—the pure, numinous energy spoken of in Daoism—will descend here. May disasters and illness be dispelled from the disciples named so-and-so and their companions, and may blessings and good fortune gather around them. All shall be carried out in accordance with the Supreme God’s command, with the ritual ranks and names entered and the seals stamped according to proper procedure.

Method for Dispelling Pestilence

The master said: People living in this world are often disturbed in body and mind by deluded thoughts. They become attached to the body and fail to care for it properly. As a result, they may be assailed by external wind, cold, summer heat, and dampness, and may also suffer internal harm from excessive desire, drinking, and an undisciplined diet. This weakens the Four True Qi that make up the human body, leaving a person physically weak and mentally exhausted. When the vital essence is damaged and the original Qi is no longer secure, pestilence may arise.

If people keep a proper daily routine, avoid cold and heat, moderate their food and drink, care for their bodies, and abstain from sexual excess to preserve their original essence, they are sincerely cultivating the Dao. In this way, body and spirit can naturally be brought to completion, Qi and blood can become abundant and bright, and ultimately they may hope to attain the Dao and ascend as immortals. Why, then, worry about virulent illnesses and seek methods to subdue them? The Medical Classic says, “Store your vital essence well in winter, and you will not suffer pestilence in spring.” This is no empty saying.

Now the Most High, out of compassion, has established methods to subdue pestilence and save those who have lost their true nature and fallen into calamity. The hope is that they will not be harmed by demonic forces, and that all may enjoy health and longevity. This is precisely the Most High’s intention in cherishing life.

Once I asked the master, “What causes this illness to arise?” The master replied: “When people are exposed to cold in winter, they are prone to pestilence in spring. Exposure to wind in spring can lead to diarrhea in summer; exposure to summer heat can lead to malaria and dysentery in autumn; and exposure to dampness in autumn can lead to coughing in winter. These are only general patterns. When the abnormal qi of the four seasons enters the body, pathogenic qi harms healthy qi and brings about calamity and illness. Thus, when the qi of the Five Phases overcomes one another, it becomes a source of harm to the body. Since pestilence is thought to arise from the Five Phases overcoming one another, it is called the ‘Five Pestilences.’”

See the fourth section, “The Precious Chapters on Dao and De of the Jade Maiden in the Marrow of the Celestial Heart.”

The Celestial Master’s Great Petition for Subduing Epidemics

Write the opening and closing of the petition in the usual way. Since the titles and ranks of the divine officials being invoked differ, they are specially listed below.

I respectfully pray on behalf of [name]: May 120 star lords and officials descend to govern the Palace of Human Affairs and seize the epidemic demons within this territory. Any who seek to infect one another and spread disease must be cut off and destroyed.

I further invoke twelve Lords of the Nine Yi in the east, twelve Lords of the Eight Man in the south, twelve Lords of the Six Rong in the west, twelve Lords of the Five Di in the north, and twelve Lords of the Three Qin in the center; 1,200 officers and generals from each of the five divisions, and 300,000 soldiers from each division; as well as the twenty-four guardian generals of the city and household, and 30 million officers, generals, and soldiers. Let them all descend throughout this territory in accordance with the ritual statutes, take up posts within its boundaries, and defend and guard it closely against attacks from every direction, putting the epidemic demons to death and capturing them.

I also invoke the local spirits of the soil and grain and all righteous deities—those who are ordinarily offered sacrifices and pray for the people’s blessings. Let them take their places alongside the celestial officials, generals, and officers named above, join forces in defense, and capture and apprehend the demons who spread disease and seek to harm the people of Heaven. Let a celestial net be spread overhead to block the flying demons that wreak havoc and bring illness; let an earthly net be laid below to search out evil spirits hiding in springs, rivers, and waterways, and secretly harming people. Let them all be captured and driven away.

Let the Seven Sons of the Yellow Slave, the Lords of Seasonal Illness, and all epidemic demons of the five directions be struck down and dispersed, fleeing far away. May they leave no trace of their hiding places or spread their poison to harm innocent people. May the realm be at peace; let this be the sign of efficacy. Carry out the remaining rites according to the usual procedure.

Ritual procedure.

The master said: “Those who have not attained a sufficient level of cultivation cannot send their Original Spirit upward to pay homage to the Celestial Emperor. This is because the bodies of ordinary people have not yet been refined into true bodies, and their Original Spirits are Yin in nature, so they cannot ascend to the celestial realm. They should seek passage through visualization.

“First, visualize immortal spirit officials and generals. Following the prescribed method, perform the ritual steps of treading the stars and constellations; the specific steps are given in the Gangpin. First visualize the Qi of the five internal organs transforming into the true Qi of the Five Phases, then gathering in the Qi Sea of the Lower Dantian to form a splendid carriage adorned with sun-and-moon banners. Then ride a stream of white Qi, accompanied by officials, westward and upward from the pillar of Mount Kunlun until you reach the realm of astral winds, where the sun, moon, and stars reside. To continue ascending, you must first tread the stars and constellations to break through the astral winds. The steps are also given in the Gangpin.

“Beyond the astral winds lies the Realm of Desire. Ascend the Ninefold Spirit Steps to enter the Realm of Form. The sights in the Realms of Desire and Form resemble the grandeur of worldly government offices and wealthy households, yet no actual buildings can be seen. Attend carefully to each level as you pass through it. In the Realm of Form, the Qi of the five colors is dense and gathers into palaces, though these too have no shape like worldly buildings. Then perform the steps of the Faint Three Realms to reach the Realm of No Form.

“In the Realm of No Form, all you see before you is golden light. There are no sounds to hear and no ordinary sights to see. Ascend farther, and you reach the Heaven of the Seed People, one of the celestial realms described in Daoism, where all is empty Brahma-Qi. Riding this Brahma-Qi, you arrive at the Taiqing Realm. There, golden light shines in every direction, and it seems that nothing else can be heard or perceived. Amid the golden light, the ancestral master appears and bestows the ritual texts. A moment later, the radiance disperses, revealing a sage seated within white light. When no words can be heard, make this petition: ‘The heavenly light dazzles the eyes, and one of the common world cannot advance any farther. I respectfully beseech the Heavenly Worthy to respond to the sincere devotion of this humble servant and appear, so that I may receive your command.’

“Then the white light is seen to transform into a hall. It has no rafters or roof above and no steps below; it seems to exist and yet not to exist, to be absent and yet present. Entering the hall is called ‘ascending the hall.’ If red light appears, it is an auspicious sign. Afterward, the vision of the Jade Hall disappears, and golden light once again fills the view. Follow the heavenly path back down. Once you have returned to the ritual altar, take command of the officials and generals summoned earlier and go capture the plague demons and others.

“The master said: ‘I have received the Supreme Emperor’s command to assist Heaven in carrying out its teachings, to aid the state and save the people. A plague is now spreading in a certain region and has not yet been brought under control. I have personally sent my Original Spirit upward to pay homage at the Jade Palace, where the Celestial Emperor resides, and respectfully receive the Emperor’s command. I have come here to deliver it. All of you must listen carefully and obey with sincere devotion.’ The command reads:”

The reciter says: We have received the command of the Supreme Emperor to assist the Dao of Heaven in transforming and teaching, to help the state and relieve the people. Now an epidemic is spreading in a certain place, and the people have yet to find peace. I personally dispatch flying spirits—divine generals who travel swiftly on command—to ascend to the Jade Palace, respectfully receive the Supreme Emperor’s command, and come here to proclaim it. All of you must listen closely. The command says:

Recite: All the gods bow and hear the command; demons and evil spirits return to the righteous path. Whoever dares to do evil and rebel will be reduced to dust. When the command arrives, carry it out at once. After the proclamation is complete, you must promptly obey the imperial decree, swiftly subdue and dispel the toxic Qi of the plague, and leave this barren land. Any who disobey will be punished according to the New Statutes on Ghosts of the Yongshou Era. Then burn the talisman for driving away the plague, recite the incantation, and wield the astral Qi used in pacing the Dipper, driving the plague beyond the Four Seas. Carry out the rite in this way.

Laozi’s Talisman for Quelling Plague in the Home

Draw talismans according to the prescribed ritual in every place: east, south, west, north, above the bed, above the stove, and behind the house. While writing them, follow the ritual and use the radiance of the Three Luminaries—the sun, moon, and stars—as your method.

I lodge myself within the Three Luminaries and inside the Dipper’s Bowl. A thousand ghosts and ten thousand gods all heed my command; every spirit and evil presence under Heaven submits. Swiftly gather them in and transform them, so that illness is cured. As though the command had been spoken in person, let it take effect at once. Form the Northern Emperor’s hand seal and wield the Qi of the Three Luminaries.

Method for Treating Corpse-Transmission Consumption

The master says: The root of corpse-transmission consumption, an ancient term for a class of contagious wasting illnesses, lies in damage to the heart and spirit, stagnation of Qi, and congealing of the blood vessels. “Worms” gradually form, likely as a result of drinking alcohol, sexual excess, irregular eating and drinking, sorrow, unstable emotions of joy and anger, damage to one’s true Qi, and disturbance of the heart and spirit, all accumulating over time. As for how the “worms” form, use the method of congealing the blood…

The master said: Chuan Shi Lao illnesses—an ancient term for certain chronic wasting diseases and their transmission—were thought to arise from illness of the mind and spirit, stagnation of Qi, and impeded blood flow. The so-called “worms” were said to develop gradually through excessive drinking and sexual indulgence, an unbalanced diet, excessive worry or emotional agitation, damage to original Qi, and disturbance of the mind and spirit. They formed when blood stagnated and Qi gathered over it. When Qi nourished the blood, its presence in the womb was normal; when it lodged in the middle of the body, it formed a mass; when it congealed in the heart, it became a worm. All of this was thought to be connected with improper thoughts, worry, and karmic ties.

The Three Corpses and Nine Worms, Daoist ideas about disease-causing entities within the body, harm the human body. Treatment therefore requires understanding their nature. Of the nine worms, six were said to pass through six generations, while the other three were not contagious; these included the stomach worm, roundworm, and “inch-long white worm,” a type of tapeworm. Some worms were said to arise from the accumulation of toxic influences in the Five Viscera, while others spread through transmission among relatives.

At the onset of a contagious illness, the patient becomes mentally dazed and unable to control their physical condition. The five centers—the palms of both hands, the soles of both feet, and the area over the heart—feel feverish; at night, the heart and kidneys sweat, and the patient feels restless with palpitations. About ten days after these symptoms appear, the patient suddenly becomes emaciated, with a bright sheen to the face. This was considered a sign by which to identify the illness.

The six kinds of worms were said to circulate through the body about four times every ten days, repeating this cycle. Their activity corresponded to the seasonal nodes. They began to feed only after the Start of Spring: the worms fed for three days, then rested for five. On the day a worm became active, the patient felt it gnawing inside the body. When the worms rested, the patient fell into an intoxicated sleep, as though drunk, sleeping for five days while the illness temporarily subsided. Fulu and medicines should be applied only when the worms are resting and the patient’s intoxicated sleep is nearly over. Otherwise, the worms would resist the talismans and medicines, making the illness difficult to treat thereafter.

Each kind of worm was said to occupy the body for twelve days, followed by five days of intoxicated sleep during which the illness temporarily subsided. Fulu and medicines should be applied only while the worms are resting; otherwise, they would resist treatment, making the illness difficult to treat thereafter. One worm remains in the body for twelve days, so six worms together account for seventy-two days. Within a month, during the first ten-day period, the worms travel back and forth four times between the heart and the head; during the middle period, they travel four times between the heart and the navel; and during the final period, they travel four times between the navel and the feet. This pattern can guide the timing of medicines or moxibustion.

The master also said: To treat hereditary consumptive disease—a severe illness that, in the understanding of the ancients, could spread through a family or among several people and gradually damage the body—one must first understand how pathogenic Qi and healthy Qi move. When the Qi of the internal organs stagnates, worms arise. The worms grow on Yang days and are called male worms; on Yin days they shrink and are called female worms.

The worms first feed on the body’s fat and are white. Once they have damaged the internal organs, the skin becomes wrinkled and the hair falls out. In women, menstruation stops. The blood vessels are harmed and can no longer nourish the internal organs. After seventy days, the worms begin to feed on the flesh and blood, turning yellowish red. They damage the muscles, causing the person to grow thin and weak, feel exhausted and weary, lose their appetite, and develop slack, feeble skin and sinews that can no longer hold firm.

After two hundred and ten days, when the flesh and blood have been consumed, the worms begin to feed on the Jing and marrow and turn black. As the bone marrow is damaged, the bones weaken and wither, and the person can no longer get out of bed. If the worms remain for a long time, they all grow hair, mottled in color. They gather the Five Phases Qi inherited by the five viscera and, after passing to three people, can form on their own. They resemble birds, though they come in different kinds. If the pathogenic influence enters the Kidney meridian, the illness cannot be cured.

These methods are recorded so that people in later generations may understand the course of the illness. The scripture says: If treatment begins within sixty days of onset, seven or eight out of ten people can be cured. If treatment begins within one hundred and eighty days, three or four out of ten can be cured. Beyond that point, it is difficult to save the patient’s life. The following account is carefully set down on the basis of teachings handed down through six generations.

The first generation refers to the initial infection, when the person suddenly feels unlike themselves. The worm resembles an infant and is covered in long hair. At times it looks like a ghost, at times like a toad, and its size varies. The patient has confused dreams, day and night seem reversed, the spirit is unsettled, the mind is scattered, appetite markedly declines, and pain arises throughout the body, along with various similar symptoms. On the Bing and Ding days—Yang Fire days in the Heavenly Stems—the worm begins to stir, making the person drowsy and drunk with sleep. It affects the four Xinshu points, the points on the back associated with the heart.

The second generation refers to the continued transmission and transformation of the disease caused by labor phlegm. The worm may resemble a soul or spirit scattering and flying away, leaving the person mentally scattered, eating markedly less, and aching all over. If the worm becomes active on a Bing or Ding day, the person grows dazed as if drunk and mentally exhausted. The pathogenic influence affects the heart and its four associated transport points—acupoints linked to the internal organs.

A second-generation worm may also look like tangled threads about three inches long, or at times resemble a gecko, centipede, or shrimp. The patient is often dazed as if drunk. At night, it may seem as though they are facing the dead, yet they feel happy in their dreams; these are signs that the spirit has been harmed. They may also experience fullness and distress in the chest, become increasingly thin and dazed, and suffer from spontaneous sweating and fever. If the worm becomes active on a Geng or Xin day, the person grows dazed as if drunk, the Lung Qi becomes constrained, and the pathogenic influence affects the lungs and their four associated transport points.

The third generation refers to a patient who has become aware of the illness and is troubled by it, while the pathogenic Qi gradually grows stronger and enters the affected organ. When the heart’s spirit stirs, Qi descends; sorrow, meanwhile, is associated with the Kidney channel. The worm may resemble an ant, mosquito, tattered piece of blood, softshell turtle, a “tuiniang” (a kind of wormlike form), or a thorny dragonfly. The patient’s Three Burners—the upper, middle, and lower regions through which Qi circulates and fluids are metabolized—become clouded, and they want to sleep all day. They may vomit bitter fluid, clear water, or sticky phlegm; develop sores in the mouth and nose; have blackened lips and a bluish complexion; feel mentally disoriented; suffer obstructed breathing and a hoarse, dry voice; and pass oily-looking fluid. Their vision may grow blurred, and their eyes may water frequently. If the worm becomes active on a Gengyin day, the person falls into a deep sleep, and the pathogenic influence affects the four transport points of the Jueyin channel.

The fourth generation refers to a worm that has damaged the lungs and depleted the heart, then moved on to the spleen. The worm may resemble tangled threads, something blocking the lungs, or a snake. Phlegm forms lumps in the intestines; chills and fever alternate; the abdomen swells and the tendons become prominent. The patient has a persistent cough with a faint sound, and may also belch, have a bitter taste in the mouth, and crave strange foods rather than ordinary ones. If the worm becomes active on a Wu or Ji day, the person grows dazed as if drunk, the Spleen Qi becomes constrained, and the pathogenic influence affects the spleen and its four associated transport points.

The fifth generation refers to cases in which patients often fall ill when anger surges upward. Some of the worms look like mice; others have bodies like small bottles, round in shape and without a clear distinction between inside and outside. Some have a head but no feet on their backs, or feet but no head; others resemble thin flakes formed from congealed essence and blood. The three worms enter the Lung channel and then return to the Kidneys, changing shape when they encounter shifts in blood and Qi. The illness is often unbearable. Patients feel only weakness and fatigue, with no strength in their limbs, and are unable to bear much. Some retain their usual healthy, rosy complexion; others appear to possess supernatural insight and can speak of things yet to come. These cases should be carefully examined. The scripture says that the worms become active after feeding on the day of Guiwei, lie dormant in the Liver, and affect the “Four Acupoints”—an acupoint term used in the scripture.

In the sixth generation, some worms resemble horses, with tails split in two, said to represent male and female; others resemble turtles or rotting tufts of silk, and may be long or short. Still others look like flying creatures with fully formed wings and feet. The scripture says these worms can transmit zhu over a long distance. Zhu was the name given in ancient times to a contagious pathogenic influence; these worms are also called “Flying Corpses.” Their symptoms vary, so examine each case carefully before applying this method.

The talisman for destroying corpse worms, personally tested by the Patriarch.

The talisman for asking about fatigue.

The shape of the talisman.

Combined form.

The original method of the Three Luminaries.

Combined form.

Rules for making the talisman.

Whenever a talisman is to be applied to extract worms, first use the “Talisman for Calming the Spirit and Securing Qi,” then recite the “Incantation for Commanding the Essences and Spirits” to stabilize the patient’s Qi. The incantation says:

The Three Corpses wreak havoc; the Nine Worms cause harm. They invade the Five Viscera and flee into the Bladder. Some are red or white, some green or yellow. Swallow the talisman and enter the belly; search the stomach and cleanse the intestines. Aid the myriad illnesses, bringing harm to the joints; invade the Five Viscera and flee into the Bladder. Some are red or white, some green or yellow. Swallow the talisman and enter the belly; search the stomach and cleanse the intestines. Aid the myriad illnesses and strengthen the bones and joints. When the command reaches the Three Burners, the Four Seas, and the Five Viscera and Six Bowels, let it gather up and remove the pathogenic influences. How dare they not disperse? Swiftly obey this command.

Next, form the Dipper mudra by pressing and pinching the fingers in a prescribed pattern to accompany the ritual, and recite the “Spell of the Round Heaven and Square Earth.” Visualize the Six Ding spirits, the Three Generals, the Twenty-Eight Lunar Mansions and their stellar deities, and the Eleven Luminaries—the Sun, Moon, and Five Planets among them—all within the talisman brush. Then draw the talisman, visualizing flames streaming from the tip of the brush. When the talisman is complete, give it to the patient to swallow with peach decoction.

First recite the consecration spell:

“Great Supreme Lord Lao, teach me to slay ghosts and evil spirits. Grant me wondrous arts and teach me to save the people and dispel calamities. With talismans, heal the sick; let their radiance reach everywhere across ten thousand li. May ghosts and spirits submit, and may people and all things live in peace. Swiftly, swiftly, in accordance with the statutes and decrees!”

Next recite the spell:

“Break apart the forms of evil influences; let the hun and po souls return to the body, and bring the seven po souls to rest. Protect the body and drive away illness, so that people may enjoy lasting health and peace. With the assembled gods solemn and awe-inspiring, carry out the command swiftly!”

Recite it once more:

“Break apart the forms of evil influences; let the hun and po souls return to the body, and bring the seven po souls to rest. Protect the body and drive away illness, so that people may enjoy lasting health and peace. With the assembled gods solemn and awe-inspiring, carry out your duty upon receiving the command!”

Finally, the text explains how to determine whether this method can treat a given illness.

The master said: Among those suffering from “transmitted corpse” (chuanshi, a traditional Daoist term for a contagious, life-threatening illness), some can still be cured. Others are already gravely ill: malign worms have consumed their healthy Qi, the patient has fallen silent with their mouth closed, and their Qi and blood have grown weak. Such cases cannot be cured. One may first try the following method. Take a cup of water, silently recite the Qi of the patient’s natal star, and chant the Tianpeng Incantation, a spell associated with the deity Tianpeng. Blow into the water and visualize it transforming into the natal star. Then form the Tianpeng hand seal, chant the incantation, point a finger at the water, and visualize yourself transforming into the deity Tianpeng. Have the patient look at their face reflected in the water. If they see black Qi, this is taken to mean that an evil spirit is at work. If the patient refuses to look, or asks to look at the water by themselves, either is regarded as a sign that they cannot be cured.

The lines between the eyebrows and the complexion may also be observed to judge the illness and its outcome. Blue-black brows; repeatedly rolling the eyes upward; black lines appearing between the eyebrows when turning the head; threadlike Qi between the eyebrows; a bluish tinge at the corners of the brows; heavy loss of eyebrow hair; drooping brows with raised inner ends; faint, hurried-looking Qi between the eyebrows; or intermittent twitching of the skin are all regarded as signs that the patient cannot be cured. These methods are difficult to explain fully in writing or speech and must be grasped intuitively. Those who can apply them flexibly will learn how to make the diagnosis.

If you wish to identify the malign worms but cannot yet distinguish their color and breath, use a questioning talisman. To make it, grind cinnabar according to the month’s Jian (the Earthly Branch assigned to that month), and write the talisman facing the direction associated with that Jian. Have the patient take it with an infusion of frankincense. After the time it takes to eat a meal, examine the frankincense in sunlight. If it appears as though hair has grown from all ten fingertips, the illness is severe. If more hair appears on the middle fingertips, the affliction has penetrated deeply. If only white appears, the patient is thought to be treatable; if yellow or red appears, the illness is considered harder to treat. If no hair appears, or the hair is very short, the patient is thought to have no malign worms.

The procedure for expelling the worms

Anyone newly entering the tradition or just beginning to inherit ritual authority must first report to the Lord on High, the Eastern Peak, the City God, the officials and troops of the local community shrines, and the deceased ancestors and spirits before performing rites to expel worms and malign influences from a person’s body. Only then may the rite be carried out. A master who has already attained rank, taken a seat in the hall, and received the transmission many years ago may perform the rite independently, without hesitation.

First have the patient swallow the “Three Lights Talisman,” which represents the sun, moon, and stars, to weaken the malign influence. Next, cast the talisman and perform the rite; it is believed this will prevent failure. As night approaches, have the patient take another talisman and sit in the direction corresponding to the hour of their birth. For example, someone born in the Year of the Rat should sit in the Rat direction and visualize the light of the Northern Dipper enveloping them.

When the night is deep and quiet, place bright lamps in front of and behind the patient, and prepare a pot of boiling oil. Do not let the patient leave or speak to them; simply have three to five people keep watch nearby. After a while, the patient may seem to be dreaming and see a ghostly being come to bid farewell. Ask its name. The patient may also see worms crawling out of their body, or from among their clothes or seat. The worms may take many different forms. Anything with a visible shape that moves must be caught at once and fried in the boiling oil. After frying, throw the worms and their container into a large flowing river. Then return directly without looking back.

Incantation recited while applying the talisman to the patient:

Lord on High of the Nine Heavens, Four Spirits and Eight Gates, Seven Luminaries and Two Mysteries, Three Essences and Nine Jing (essences); Great One and Peach Kang, please ascend to the Three Pure Ones (Sanqing). I earnestly ask you to report to the Imperial Lord, gather and protect the Qi of life, and calm the spirit and soul. Quickly summon back the Seven Po, and have them remain securely in the Court of the Spirit. If any inauspicious beings are present, command the divine troops of the Seven Stars to set out. At the call to the True Spirits, turbid Qi will disperse and the body will be refined and transformed. May the Great Spirit cut down and drive away malign essences, bringing peace to the Three Spirits and dispersing the blood corpse. May the spirit and soul return to the Crimson Residence, and may every place it reaches accord with the right way. May I attain immortality and preserve my life for a long time. Hasten, in accordance with the statutes and ordinances!

Next, invoke the Three Corpse Gods, Peng Shan, Peng Zhi, and Peng Jiao, so that they transform along with the talisman and ascend to the celestial steps beyond the realm of immortals. Then recite the incantation again: “May every place I reach accord with the right way. May I attain immortality and preserve my life for a long time. Hasten, in accordance with the statutes and ordinances!”

The Three Hun (hun-souls)—Taiguang, Youjing, and Shuangling—are settled. Then recite the incantation: “Shigou, Fushi, Queyin, Tunzei, Feidu, Chu Hui, Choufei.” May the spirits of the seven Po-souls each return to their proper place, dispelling confusion and defilement. Open the gate of goodness within you and close the gate of evil, so that one may ascend to the Immortal Capital, where immortals dwell, and together be transformed into the seven virtues.

Methods for Hastening Birth and Treating Childbirth Calamities

The master said: A mother conceives through desire, and a child is born through the bonds of love. A child cannot be born without a mother, and a mother cannot bring forth life without a father. Without conditions such as attachment and desire, a child’s body would not take shape. When causes and conditions come together, birth follows, along with its corresponding karmic consequence.

Therefore, treating childbirth calamities does not mean simply urging the child to be born. Mother and child share the same Qi (vital energy) as the child’s body develops. When the two are about to separate and the child is born, childbirth may be difficult if debts of kindness from the past remain unsettled and the vitality of this life has gathered into bodily form. If mother and child meet through bonds of kindness, the child is often born easily and grows well, becoming intelligent. The child may attain wealth, status, and renown, bringing honor to the parents. If they meet through resentment and enmity, severe dangers may arise, including abnormal or obstructed birth, and delivery may even prove impossible. As the child grows, hardship may follow, or the child may in turn bring danger upon the family. These are regarded as consequences of past transgressions.

For such grave childbirth calamities, the scripture sets out methods of rescue and treatment in a prescribed order: first protecting the pregnancy and nurturing life, then hastening birth, and finally helping the child to be delivered as quickly as possible. After birth, methods are also provided to protect the child’s growth, including talismans to calm the heart and secure the windows, as well as methods to stimulate appetite, settle the Hun, and treat fright. Together, these illustrate the means of aiding people in the world.

Pregnancy-Protecting Talisman

The master said: If the fetal Qi is weak, make a Three Lights talisman according to this method to support the vitality of life.

Protective Incantation

“Preserve the spirit and Qi and keep them settled; protect and guard my body. Spirits of the Five Organs, each keep watch and maintain peace.”

Infuse the brush with the Qi of the Three Lights and repeatedly write the incantation above. First form the Dou hand-seal, then the hand-seal of the Sun Lord, and then form the Dou hand-seal again. After this, draw the talisman. It should be taken during the first or second month of pregnancy.

Birth-Hastening Talisman

Unite the forms.

This talisman on the right should be written using the Qi (vital energy) that is strongest in the current month. It is for pregnant women to take when they are six or seven months pregnant.

When reciting the “Swift Advance Incantation,” first form the Dipper hand seal, then the hand seal of the Lord Who Returns with the Sun, and then the Dipper hand seal again. Next, take out this talisman. It is to be taken when one or two months pregnant.

Childbirth-Promoting Talisman

The diagram and written characters are combined.

This talisman on the right should be written using the Qi that is strongest in the current month. It is for pregnant women to take when they are six or seven months pregnant.

Swift Birth Talisman

The diagram and written characters are combined.

Another Talisman

The diagram and written characters are combined.

Talisman for Treating a Child’s Frightened Crying

The diagram and written characters are combined.

Zhuling Talisman for Sealing the Fontanel

The diagram and written characters are combined.

Flame Spirit, Flame Spirit! Fire Bell, Fire Bell! Above, reach the Purple Palace in the celestial realm; below, descend straight to the netherworld. Cut down demons and baleful forces, drive away ghosts and spirits—let none fail to obey the command. Fire Bell Emperor, Fire Bell Emperor, swiftly, in accordance with the statutes and commands!

Talisman for Treating a Child’s Fright

Take a piece of firewood and write the talisman on yellow paper with cinnabar. Place it on the bedroom door, then set the Qi of the Three Lights (the vital essences of the sun, moon, and stars) in motion.

The Master said: The Great Dao gives rise to primordial Qi; primordial Qi gives rise to Taiji (the Supreme Ultimate); Taiji divides into the two forces of Yin and Yang; these two forces in turn give rise to the Five Phases (Wood, Fire, Earth, Metal, and Water). The Five Phases divide into the Eight Trigrams (Bagua), and the Eight Trigrams further divide into the Nine Palaces. All these transformations stem from the Five Phases generating and overcoming one another, thereby bringing forth all kinds of forms and Qi. Heaven receives Yang Qi and dwells above, where the three luminous phenomena—the sun, moon, and stars—appear. Earth receives Yin Qi and dwells below, where the Five Sacred Peaks guard the four directions. Human beings receive the numinous Qi of Heaven and Earth and dwell between them, possessing the potential for all transformations. Heaven, Earth, and humanity are therefore called the “Three Powers,” and through them the fundamental order of all things is established.

Yet wherever there is a fixed allotment, there are also changes in fortune; wherever there is form, calamities may befall it, and when disaster comes, it is difficult to avoid. The Five Phases move without pause, generating and overcoming one another, and thus bringing both creation and destruction. The celestial bodies are clear, empty, and bright, with no visible traces to behold, so they endure through countless kalpas without being destroyed. The earth is heavy and turbid, and must eventually undergo change. The stars move in regular and irregular courses, and cannot escape disruptions to their paths. When water and fire clash, floods may arise; because Metal overcomes Wood, conflict and conquest occur. The wind wheel supports the earth, and water vapor floats up to support the sky. The Four Great Elements—the four basic forces that constitute the world—are in harmony with one another, and the Five Phases constrain one another. Once their balance is lost, fortune and misfortune follow, bringing strange celestial portents, changes in the land, stars crossing paths, floods and droughts afflicting one another, and the frequent occurrence of war and banditry.

Since fixed allotments and calamities of this kind exist, I, Taiping, transmit this teaching so that the Dao may spread far and wide. To keep Heaven stable for the long term, one must first find ways to prevent and dispel the cycles of calamity. This method is now established to restore order between Heaven and Earth, preserve the state and the family, save people from the “calamity of Yang Nine”—a period of disaster described in Daoist teaching—and lead them into an age of great peace. Is this not a beautiful thing?

Method for Dispelling Comets, Reversing Misfortune, and Bringing Down Auspicious Signs

The Master said: This talisman is the key method of the Red Heaven for restraining the stars. One should perform the steps of the Dipper, following a prescribed pattern that imitates the stars’ movements, visualize oneself transforming into the True Lord of Black Sha, and then perform the flying-step method of striking down and destroying. Before writing the talisman each time, first recite the incantation “The Most High’s Black Edict for Slaying Ghosts and Writing Talismans.” The incantation says:

Om hum hum! All the gods bow their heads and obey; demons and malign spirits return to the righteous Way. Those who dare to commit evil or defy the command are reduced to dust. The order has arrived: carry it out at once.

Incantation for Treading the Celestial Dipper

I am the True Lord Taiyi of the Cavern, a revered Daoist deity. I wear a crown of seven stars and tread according to the four positions used in the Dipper steps. Holding a dragon sword, I stand at Xun, the southeast, then make my way from Li, the south, until I reach Kun, the southwest. I establish a boundary in the three palaces of Zhen, Dui, and Gen—the east, west, and northeast—so that no demonic or baleful Qi remains here.

Using the Yu steps, the Daoist method of treading the Dipper, I step toward Kuigang and face the Qian-Hai direction, the northwest. I proceed by a winding path to Heaven’s Gate and pay homage to the Imperial Lord. Then I rise into the sky on five-colored heavenly clouds, and with my fearsome, wrathful true form I shake Heaven’s Gate. I enter the Azure Palace in the eastern heavens to replenish vital energy, then ride a blue dragon into the Bing-Ding direction in the south. Red flames of light shine across the Three Realms; white vital essence and the force of stern retribution become weapons of war. I return to Qian, then tread the seven-star steps again to destroy uncanny star spirits.

Heaven’s talisman descends, and the stars of disaster retreat. Heaven’s halberd strikes, and the world is made clear. Having completed my charge, I return to report my deeds to the holy lord. Om mo, curse the demons of Heaven! Hum hum! Submit to the Imperial command and await its subduing power.

Please Summon the True Form of the Black Fiend

Incantation for Empowering the Talisman

In the northern heavens, the profound and inscrutable Dark-Heaven Lord comes forth to crush the demon host. All baleful stars and evil monsters are gathered beneath the Dipper’s Kui star and await execution. Om hum hum! The gods bow their heads and obey; carry out the command at once.

Ritual Procedure

The master said: When a comet or another baleful star appears and manifests an anomaly, one should perform the Petition to Avert Stellar Calamity—a written petition seeking to dispel calamities caused by celestial signs—and pray for peace. Then submit a memorial to the Great Emperor of the Northern Pole, the deity of the North Star, asking him to subdue the baleful star. Next, establish an altar and perform a jiao rite, a sacrificial rite to invoke the gods. Notify the relevant powers and light the star lamps for the Eleven Luminaries, the Southern Dipper, and the Northern Dipper. At dawn, hold the morning court, present a petition, and invoke the Great Black Malefic Deity—that is, the Great Emperor—to subdue the baleful star. These rites must be performed with sincerity and reverence. After the court ceremony, recite the Scripture of the Jade Clarity for Dispelling Calamity and Subduing Demons.

At midday, perform the Petition to Avert Stellar Calamity. The method of visualization and ritual practice is the same as that used for the Petition to Sever Pestilence. After the court ceremony, recite the Scripture of Deliverance. In the evening, hold the court ceremony and walk the astral pace, visualizing the Holy One Lan touring the eight directions and carrying out the rite for eliminating evil. The purpose of averting calamity is for both sides to remain unharmed and at peace. If they contend for victory, one side will inevitably suffer, which goes against the Supreme One’s teaching of cherishing life. Those who inherit this teaching should understand this.

Method for Averting Fire Disasters

The master said: Water and fire, among the Five Phases and the Four Great Elements, are forces that are difficult to control. To stop a fire disaster, first employ the power of Water’s De, then establish an altar and perform a jiao rite according to the ritual. At dawn, hold the morning court, walk the astral pace of Water’s De, issue a talismanic command of the Water Star, and hang the dark banner talisman of Water’s De. The Daoist assembly recites the incantation of Great Yin and Dark Mystery. At midday, hold the court ceremony and lay out and activate the dark talisman for suppressing fire and the talisman for extinguishing the Fire God’s might. In the evening, perform the Petition to Avert Fire, distribute the talismans, and scatter them to establish protective peace.

Talismanic Command of the Water Star for Subduing Fire

Incantation of Great Yin’s Dark Mystery

Supreme Yin, Mysterious Darkness—the profound, water-associated power of Supreme Yin—is the essence of the One Qi, the primordial energy that forms all things. As pure Yin Qi gathers and transforms, the bright Yang Qi vanishes from sight. Black Qi fills the vast heavens and earth, while red radiance retreats into Yin. Among these forces dwells a deity with a black body, residing in the Water Palace. He can dispel the malign forces of fire calamities and is the ruler of the pre-heaven realm. Floodwaters surge and waves churn; at the hour of Jia-Shen, light appears. A tremendous roar sounds, and the Dragon Deities and Sand Deities tremble in response. Waves rise across the seas; Tu Boyi Zhen subdues the waters. Heavenly fire cuts off the flames, and the Lord Emperor strips the Fire Deity of its might. A thousand eyes scatter water vapors; poisonous lips close, bringing the disturbance to rest. Hasten and obey the commands of Supreme Yin, Mysterious Darkness.

Water Virtue Banner (a banner symbolizing Water’s virtue, used to avert fire calamities).

Fire-Subduing Talisman: Register of the Five Bushels, Hidden Radiance of the Mysterious (the name of a talisman for suppressing fires). Use black silk, one zhang and two chi long; in a leap year, add one cun. Write on it in yellow, place it on an open-air ritual altar, and make offerings to it morning and evening. Burn it together with the talisman.

Talisman Commanding the Fire Deity to Quell Its Might (a talismanic text ordering the Fire Deity to restrain its power):

The essence of Ren and Gui, the Black Emperor’s water powers of the north, gathers and blends, subduing the radiant Fire Deity. Command the power of water in heaven and overcome the ruler of Bing and Ding, the fire-associated Heavenly Stems. Make the Fire Deity swiftly withdraw and descend underground, so that pure Yin Qi fills the four directions. Hasten and carry out this command; any who disobey will suffer Heaven’s punishment.

Issued on an auspicious day and at an auspicious hour.

Issued by the Jade Talisman of Mysterious Unity for Subduing Fire.

The king of the Palace of Yinghuo among the Three Qi, and others.

[Fragment of a talismanic command that survives below:] Grant the command that the flames disperse and sink underground, so that pure Yin Qi fills the four directions. Hasten and carry out this command; any who disobey will suffer Heaven’s punishment.

Issued on an auspicious day and at an auspicious hour.

Issued by the Jade Talisman of Mysterious Unity for Subduing Fire.

The king of the Palace of Yinghuo among the Three Qi, and others.

Secret Talismans and Taboo Signs for Distribution, Subduing, and Averting Calamity: Write in ink on yellow paper and distribute to people, so they may ward off disasters and dispel misfortune.

Fire-Averting Incantation for Three Daily Recitations at the Upper Altar of the Ritual Space:

The essence of Ren Water of the north; the Qi of the Five Phases gathers and forms the Mysterious Tortoise. Stir the waves and raise the mighty springs; let water spread and congeal into solid ice. Black Qi fills heaven and earth, and Yin radiance gathers in the Great Clarity, the Daoist realm of pure, empty heavens. The mysterious Qi of the Celestial One…

When chaos first opened, vast waters took shape, washing away Li Fire and driving out the essence of Yang Fire. The Dragon Palaces of the Four Seas and the lands of the Eight Directions are all filled with the essence of Yin Water. The gates of heaven stand in stern array; at the position of Wu, the south, a direction associated with fire, destroy the demons. Hasten and obey the commands of Mysterious Water of the north.

Method for Averting Earthquakes

The scripture says, “Heaven moves; earth is still.” Heaven moves above, while earth rests below: this is the normal order of Yin and Yang. If the earth displays the signs of heaven and shakes, Yin and Yang have lost their proper order.

A scripture says, “Heaven moves, while Earth remains still.” This is because Heaven moves above and Earth rests below, in keeping with the natural order of Yin-Yang. If the ground begins to shake, Yin-Yang has fallen out of order. This method should then be performed to dispel the calamity.

To conduct the rite, first establish an altar and perform the “Jiao Offering to the Sovereign Lords of the Nine Earth Ramps,” offering sacrifice to the spirits of all three realms at the same altar. At dawn, hold court and report the matter to the spirits. Burn the “Jade Slips for Peace” in the southwest, while each participant prepares a record tablet and the Daoist assembly recites the Red Writ in Jade Characters. At noon, recite the Red Writ in Jade Characters again, then bury the jade slips for calming Kun Earth (the great earth). Afterward, present the Memorial on Earthquakes in worship, and the rite is complete.

Great Register for Pacifying Kun’s Borders

Pacifying Kun’s Borders at the Five Sacred Peaks

Write the talismans and registers above on jade slips and bury them underground to calm the earth.

Purple Jade Register of the Nine Sovereigns for Pacifying Kun

This register is also called the “Jade Slips for Kun’s Peace” and is the same as the Red Writ in Jade Characters.

Xulou rests at the border; the wonder of Aluo.

It extends from the Mysterious Capital, spreading crystalline tones at dawn.

Still, empty, secluded, and profound; lushly flourishing with primordial light.

Brahma light, true brilliance; the origin of Kun among the Nine Heavens.

Through immeasurable kalpas of dust, primordial beauty shines in emptiness and clarity.

Bana □□, dragon spirits and ghosts.

Great Brahma, spreading crystalline tones at dawn.

Still, empty, secluded, and profound; lushly flourishing with primordial light.

Brahma light, true brilliance; the origin of Kun among the Nine Heavens.

Through immeasurable kalpas of dust, primordial beauty shines in emptiness and clarity.

Bana □□, dragon spirits and ghosts.

The Great Brahma’s radiance moves; the central yellow origin unfolds.

The dwelling floats; the blade is subdued; Heaven’s assembly watches over the immortals.

Method for Dispelling a Solar Eclipse

The Master says: The sun symbolizes the ruler, and it also symbolizes China. The sun hangs high at the center, shining over the earth, so that all things under Heaven look up toward its light like sunflowers. If a solar eclipse occurs, it means that Yang’s light has lost its virtue and may bring calamity. This method should be performed to suppress and dispel it, and to pray for blessings.

Establish the altar according to the prescribed ritual. At dawn, hold court, report the matter, and recite the incantation of the “Talisman of the Nine Dragons of Yang Valley Bringing Forth Light.” At noon, present the Memorial for Dispelling a Solar Eclipse in worship once more. In the evening, recite the “Concealed Wording for Bringing Forth Light from the Cinnabar Heaven,” and complete the rite according to protocol.

Bare-bodied and barefoot, swiftly tread across the Gate of Heaven. The baleful force of Yin surges and wreaks havoc, coming to invade Nanyang. Nine Dragons rise on clouds, while a Crimson Phoenix flies through the sky. In an instant, the heavens clear, and light shines across the vast universe. All baleful spirits and demons vanish into the distance. Om! The Spirit of the Black Wheel appears, and heavenly light shines through the realm of the sun. Swiftly drive out the evil spirits attacking Nanyang. Nine Dragons rise on clouds, the Crimson Phoenix soars; in an instant, the heavens clear, and light shines across the vast universe, while baleful spirits and demons vanish into the distance. Om! The Spirit of the Black Wheel appears, and heavenly light shines through the realm of the sun. Swiftly, swiftly, in obedience to the command, bind and subdue them.

The preceding talisman should be written in cinnabar on yellow paper. Place the petition that follows in a square casket, and inscribe it according to ritual with the words, “Petition submitted to the Palace of the Nine Suns”—that is, present the document to the Palace of the Nine Suns.

Esoteric Formula of the Cinnabar Heaven’s True Fire (a talismanic formula for the Cinnabar Heaven’s True Fire, written in esoteric characters)

Radiance flares and blazes, shining bright and brilliant … The text that follows consists mostly of esoteric characters that are difficult to decipher, meant to evoke flames blazing fiercely and shining with dazzling brilliance.

Ritual for Averting Locust and Hopper Disasters

The master said: Locust plagues arise when snow fails to fall in winter, allowing baleful forces to grow within the Yin energy. They ride upon the Fire energy of the south, grow wings, and turn into insects, so that they can harm seedlings and destroy crops. Locust eggs are found everywhere. Once the energy of snow penetrates three feet into the earth, it can suppress them. If the energy of snow penetrates the earth three times in a single year, it can reach down nine feet; over two years, it can reach down two zhang. If no snow falls for a year, locusts will emerge from three feet below the ground. If there is no snow for three consecutive years, a major locust plague will occur.

To avert a locust plague, establish an altar and conduct a Zhaijiao rite according to ritual. At dawn, perform the morning liturgy and send a document petitioning the deity in charge of capturing locusts. Then send documents to the City God’s office and the local Earth God, commanding them to raise winds and drive away the locusts. Link the documents together in order, with the talisman placed at the front. At noon, perform the ritual offering of a memorial; at night, recite the incantation as prescribed. The Vermilion Bird of the South, in clouds of flame.

Ritual for Averting Drought

The master said: When a prolonged drought strikes and prayers have still brought no response, one should, with wholehearted sincerity, make boundless good vows for the benefit of all living beings. Then submit a petition, linking the documents together in order, with the talisman placed at the front. At noon, perform the ritual offering of a memorial; at night, recite the incantation as prescribed. The Vermilion Bird of the South, in clouds of flame.

The teacher said: During a prolonged drought, if prayers have still brought no rain, the ritual practitioner must be sincere, reverent, and single-minded, and extend boundless compassion to all living beings. Only when someone comes forward to submit a written petition for rain may the practitioner write Fulu (talismans and registers) and perform the ritual arts.

First report to the Three Heavenly Gates and the Celestial Master’s court, then submit petitions to the Three Offices, the Dragon Lords of the rivers and seas, the Mount Tai court, the Four Rivers and Five Lakes, the immortals and perfected beings of famous mountains and grotto-heavens, and the Wind Earl, Rain Master, and other spirits. Petitions must also be delivered to local deities such as the Earth Altar Commandant. Then, following the ritual, pace the Dipper, present the petitions, and recite the incantation. Perform the ritual on the altar at dawn for three consecutive days—that is, on three successive mornings. If enough rain has fallen to moisten the land, do not cast the talisman. If it is still insufficient, use the iron tablet.

The iron tablet is one chi and two cun long, and two cun and four fen wide. Write the seal-script talisman on it according to the ritual method:

Supreme One’s Rain-Driving Talisman

Iron Warrant for Overturning the Seas and Bringing Rain

The items mentioned above are the iron warrant and the talisman. If the rain is still insufficient, use another iron tablet, one chi and two cun long and two cun and four fen wide, and write the seal script on it according to the prescribed method. The text then lists these again:

Supreme One’s Rain-Driving Talisman

Iron Warrant for Overturning the Seas and Bringing Rain

It next says to use an iron warrant two cun and four fen wide and two chi and four cun long. Write on it in cinnabar, place it in a cloth pouch, seal it, and cast it into the Dragon Grotto. Once there is enough rain, retrieve it according to the earlier ritual.

Spoken command to be read aloud when ascending the altar at dawn for three consecutive days:

The Supreme Lord Lao, high in the Nine Heavens amid layers of deep cloud, rides a qilin and issues this command: Let the great Dragon King of the lower realm, Wang Qiao Ma Yi Zhi, dispatch the three dragon officials on duty for the month, day, and hour to bring rain. In obedience to the statutes of the Lord Lao of the Later Sage, carry this out swiftly.

This spoken command is said to be a secret order personally issued by the Supreme Lord Lao.

When setting up the altar, place one of the Four Duty Deities at each corner:

At the southwest corner place the Lord of Flowing Essence and Firelight; at the southeast corner, the Lord of Jade Thunder and Brightness; at the northwest corner, the Lord of Empty Essence and Great Florescence; and at the northeast corner, the Lord of Cavernous Yang and Hidden Spirit.

These four deities are the essence of Heavenly Unity and the ancestral deities of the Dragon Spirits.

Incantation:

Protective Radiance, Primordial Consort, Plain Florescence and Golden Essence; Heavenly Hero and Dipper Spirits, be set at the four corners.

At the southwest corner place the Lord of Flowing Essence and Firelight; at the southeast corner, the Lord of Jade Thunder and Brightness; at the northwest corner, the Lord of Empty Essence and Great Florescence; and at the northeast corner, the Lord of Cavernous Yang and Hidden Spirit.

These four deities are the essence of Heavenly Unity and the ancestral deities of the Dragon Spirits.

Incantation:

The Primordial Consort Who Protects the Light, Suhua Jin, is the Dark Spirit of the Celestial Hero and the Dipper’s Leader. The Primordial Lord Taiyi, a Daoist deity, commands the water troops, while the Envoy of Penglai governs the water realm. The Weak River is clear and limpid, without the slightest stagnation. It gathers all the seas and the great rivers, setting the Four Seas in motion. The gods of the Four Seas are the essence of Tianyi; the sun moves through the nine Kan positions within the water. In the water dwells the Cave-Yang Dark, Hidden Spirit, while the Jade Thunder Master Hao calls out with swift force. A mighty Heavenly Horse gallops past Taihua; flowing essence and jade radiance race toward the Fire Bell. Dark clouds gather thickly, and water vapor rises over the sea. Then heavy rain falls across the many rivers, its streams like ropes. Even a blessing of only an inch can make the waters swell. The Rain Master and his attendants array themselves to perform the rite.

Each of the three times the altar is approached, sprinkle water over it.

Cast down the iron dispatch talisman and the Gang marker.

Rite for Praying for Clear Skies and Dispersing the Rain

The master says: To pray for clear skies, set up the altar and perform the purification rite as usual, but establish two additional spirit seats before the Cave altar: one for the Sunlight Flame Emperor and one for the Great Wind Earl. The rite for dispatching the spirits and performing the method is the same as for praying for rain. Recite the spell three times a day—morning, midday, and evening—for three consecutive days. Issue the talisman command at the morning service, and urge the skies to clear at noon.

Sunlight Fire-Transport Talisman

Write this talisman in cinnabar on red paper, and use it together with a formal petition—the document presented to the spirits.

Oral Command for Approaching the Altar at the Three Morning Services

A command issued from the golden mouth of the Most High Lord Lao, a Daoist deity: At this hour today, may the sky be clear and the earth bright, and may the sun and moon shine and move along their courses. Swiftly obey and carry out this command in accordance with the law of the Later Sage, Lord Lao.

Sun-Born Fire-Transport Spell

Within the sun is the radiance of fire; within the vault of heaven is the essence of Yang Qi. Its light shines forth in splendor, its golden rays blaze bright. The Great Radiance of Taihua and Gaoyang within the sun; the Dipper Star assists the Celestial Origin Court. The Jade Radiance, Great Treasure, is the guest in the Origin’s midst. Fierce beasts and heavenly dragons correspond to the Blazing Planet. The Primordial Lord Taiyi of Fiery Radiance brings matters to calm; the Great Sage of Fiery Radiance, Golden Youth Lord, and the Great Emperor of Taiji spread forth golden light. Swiftly obey the command.

Method of the Three-Five Pacing of the Gang

The master says: Pacing the Gang is a method for strengthening the body and circulating Qi, as well as a formula for settling the Hun and Po souls and controlling the Qi of the Po. “Three-Five” refers within the Dao to three kinds of Qi, in heaven to the three layers of heaven, and among the celestial bodies to the three lights: sun, moon, and stars. Obey the command.

Walking the Celestial Dipper is a cultivation method for strengthening the body, harmonizing the breath, and settling the hun and po souls. In Daoism, “three” corresponds to the Three Qi (the three primordial vital energies that form the universe), the Three Heavens, the Three Luminaries (the sun, moon, and stars), the Three Officials (Heaven, Earth, and Water), and the three souls of a person. “Five” corresponds to the Five Elders, the Five Phases (Wood, Fire, Earth, Metal, and Water), the five planets, and the body’s five zang organs.

The Patriarch said that the Three Qi are the essence of the Three Luminaries, which govern the human spirit. The Five Phases are the foundation of the five planets, but when the Qi of the Five Phases is out of balance, it can also damage the body. Thus, if practitioners cultivate successfully, they can return the Three Luminaries to the Three Qi and the Five Phases to the Five Virtues. The three souls correspond to the Three Luminaries, and the five zang organs correspond to the Five Qi. When the Five Qi return to the Three Qi, and the Three Qi ultimately return to the One Qi (the primordial vital energy), one can become a perfected being and attain longevity. Without cultivation, the Three Luminaries turn into the Three Corpse Spirits (turbid, malign energies said in Daoism to harm the body and hasten its decline), which in turn lead one to fall into the Three Paths (realms of suffering). The Five Qi disperse into the Qi of the Five Phases, bringing five kinds of affliction. Together these are called the “Eight Human Calamities,” and they are what the cultivation system known as the “Three and Five” refers to.

“Gang” means a guiding framework that directs and governs. The steps are laid out according to the positions of the Northern Dipper; as one walks the Dipper, it is as though one draws the celestial framework and sets the celestial order in motion, hence the name “Gang.” Some also say that “gang” (literally “strong”) belongs to Yang, and that walking the Gang and treading the Dipper employs the natural Yang energy of the steps to overcome the Yin Eight Calamities and Yin demons. In this practice, the stellar deity Doupiao travels on radiance through the Great Red Heaven, the Daoist celestial realm; this is why the practice is called “Gang.”

The ancient Celestial Masters said that the Northern Dipper is also called the Central Dipper. The patterns made by stepping through its nine stars form the “Nine Spirits Steps,” also known as the “Stellar Gang.” The nine stars respectively symbolize the Supreme Ultimate, Heaven and Earth, the Three Luminaries, the four seasons, the Five Phases, the six musical pitch standards, the seven stars, the Eight Trigrams, and the Nine Spirits. The Nine Spirits Steps have been handed down since ancient times, but their oral instructions have been lost. For this reason, they are taught here through diagrams, with the “Nine Spirits Ancestral Gang” presented as the foremost step pattern.

This form of the astral step—a Daoist ritual practice of walking according to specific patterns—is the foundation of all stepping methods and the source from which the Yu step, traditionally said to have originated with the Great Yu, derives. Repeatedly applying this method enables one to perform a variety of rituals. The so-called “Huo Luo Dou” of recent times probably also traces its origins to this practice.

The stepping pattern need not be elaborate. One need only understand the Nine Stars in the heart, tread the Nine Spirits with the feet, and embody the Nine Qi within the body; then one will naturally achieve penetration. Most stepping methods in circulation today have therefore become corrupted. Here, I have deliberately removed needless complexity to explain their essential subtlety.

The Method of Performing the Void Step to Present Memorials and Break Through the Astral Formation

The Method of Performing the Void Step to Transcend the Three Realms

The Astral Formation for Summoning Immortal Officials and Generals

The Astral Formation for Facing Heaven and Presenting Petitions

The Astral Formation for Subduing Demons and Overcoming Monsters

The Three Platforms Astral Formation

Many of these astral stepping patterns have become corrupted. Here, I have deliberately removed needless complexity to explain their essential subtlety.

The Method of Performing the Void Step to Present Memorials and Break Through the Astral Formation

The Method of Performing the Void Step to Transcend the Three Realms

The Astral Formation for Summoning Immortal Officials and Generals

The Astral Formation for Facing Heaven and Presenting Petitions

The Astral Formation for Subduing Demons and Overcoming Monsters

The Three Platforms Astral Formation

All these astral formations are the foundation of various ritual arts. They consist of stepping patterns alone, without incantations. Their practice centers on visualization within the heart and mind, without attachment to outward forms. In times of peace, this method is transmitted first, followed by the Yu step, which is used to control the Five Phases, cultivate the body, and subdue demons and monsters.

End of juan twenty-five of The Essential Teachings of the Supreme Mysterious Origin, Three Heavens Jade Hall Great Rites

The Supreme Mysterious Origin, Three Heavens Jade Hall Great Rites, juan twenty-nine

Chapter Thirty-Five: Praying to the Perfected and Delivering Oneself from Calamity

The master said, “Praying to the True Gods is the rite for submitting a petition to the Northern Dipper. The Northern Dipper is regarded as the celestial body that conveys messages. The sins and blessings, hardships and good fortune, and length of life of people in the world are all connected with it. Thus, calamities may follow when one is punished by Heaven, when ghosts and spirits lodge complaints, or when one becomes entangled in disputes over graves or in the summoning of the deceased. These calamities vary in severity. Unless one promptly submits a petition in accordance with the proper rite, it will be difficult to establish communication with the gods. Even if incense is burned in heaps as high as mountains and its smoke fills all directions, the message may still fail to reach them. An old saying goes: ‘A person’s nature is like fire, and the ritual method is like sulfur; when the two meet, a reaction occurs.’ This expresses the same principle.

Although there are many Dipper rites, beginners find them hard to distinguish. With affairs so complicated and the mind so scattered, how can one focus? For this reason, the secret method for submitting an urgent petition is set out here in particular, and should be carried out as prescribed. If one acts with reverence and sincerity, the gods will respond.

In worshipping the Northern Dipper and praying to the True Gods, the key is to strike the two emissaries Jituo, divine agents charged with inspecting whether the ritual altar is clean. These two gods specifically examine the altar’s purity. If the ritual practitioner lacks sufficient reverence, they will report this to the higher powers, and the True Gods will not descend. The Nine Sovereign Ladies, the Inner Consorts, and the Jade Maidens are responsible for presenting petitions concerning people’s sins and blessings, life and death. These gods convey the petitions; unless they are invited to descend, the documents cannot be delivered, and the entire ritual will be in vain.

The petitions are transmitted to the Celestial Bureau, the department in Heaven that oversees these matters, and its gracious decrees are requested through the Four Duty Emissaries, the Nine Sovereign Spirit Officials, the Embroidered-Robe Emissaries, and the Gentlemen of the Secretariat. Unless they are invited to descend, one’s sincerity cannot be conveyed. If the two emissaries Jituo do not descend, the Imperial Perfected Ones, the exalted gods of Heaven, will have no way of knowing. The incense and flowers will have been wasted, and no divine response will come.

Furthermore, if a ritual practitioner engages in sexual misconduct or eats meat, fish, or pungent foods, and the mind is impure and the body unclean, then even if the emissaries of the True Gods are summoned, they will not respond by descending. The practitioner may also be called to account for transgressions by the Four Offices, the celestial institutions responsible for inspection and discipline, and incur unpredictable offenses and penalties. One must therefore exercise the utmost care.”

When practitioners pay homage to the Northern Dipper, they must not go near slaughterhouses, taverns, noisy marketplaces, or places of sexual misconduct. It is best to perform the rite in a quiet hall, a spacious temple, or a Daoist monastery. During the rite, they must observe the taboos and avoid the sound of weeping. If monks or nuns enter the ritual altar, or if a ritual master unexpectedly encounters monks or nuns, a coffin, chickens, dogs, cats, or people wearing white mourning clothes, this constitutes an offense. If any of these things occur at the ritual site, the deities will not descend, and prayers will not be answered.

When practitioners visualize and perform the rite, they must first summon Qi (vital energy); otherwise, the true deities will not answer the summons. They must wear talismans and registers (Fulu), or their own ritual power cannot be brought forth. They must also visualize the deities, or the true deities will not descend. Only when their own Qi accords with the deities, their minds and spirits communicate, their intent is wholly focused, and inner resonance flows freely will the deities swiftly appear and respond, as if they could speak with them.

In the Tang dynasty, Zhang Yue, an official in the Ministry of Waterways, lived at Xiaoshui. His son was nine years old and still could not speak. Zhang Yue later went to pray at the shrine of Zhang, the Ministry official—also known as Judge Zhang. Zhang Yue also made offerings to the mountain deity at Mount Bian. The deity suddenly descended and told him, “When your son was born, he offended the Northern Dipper’s celestial court. You must report this at once.”

Zhang, the Ministry official, had once served the Northern Dipper and possessed a secret method that was very simple to perform. He passed it on to Zhang Yue, who later rose to the office of chancellor. Zhang Yue buried the secret method at the summit of Great Peak on Mount Jugu. Now that the great Daoist teachings are flourishing and spreading, this secret method has finally emerged. Practitioners should guard it carefully.

Beforehand, when reporting to the Northern Dipper, prepare four clean mats and seven plates woven from mao grass, each about the size of a small dish. Also prepare seven bowls of pure tea, seven cups of date broth, seven plates of oil cakes, seven platters of fruit, seven burners of incense, and seven lamps. Face north.

First, face north and make offerings to the Dipper stars. Cover the altar with four clean mats, and use thatch blossoms to form seven platters, each about the size of a dish. Prepare seven bowls of pure tea, seven cups of jujube broth, seven plates of oil cakes, seven portions of fruit, seven burners of incense, and seven lamps. During the offering, the ritual officiant kneels and advances, bowing seven times before each star. Silently pray for what you seek, then quickly burn the memorial in the incense burner.

Next, the officiant enters the room and visualizes bowing nine times before the Dipper stars, then sees the five internal organs emitting Qi of five colors. Next, imagine a golden bridge connecting to the realm of emptiness. See the seven palaces of the Dipper Bureau, all filled with golden towers and jade halls. After a while, the officiant sees an envoy in embroidered robes leading them across the golden bridge, along a road paved with purple clouds. Then they see the officials of the Nine Emperors, dressed in vermilion ceremonial robes and wearing nine-ridged crowns. The officials lead the officiant upward into the hall governing the star to which they belong, where they present their petition. When golden light appears, do not look directly at it. Once the petition has been presented, the first glimpse of red light means it has been approved. The officiant then returns by the same route and enters the Wondrous Gate. After a while, they swallow the saliva in their mouth, click their teeth together, and withdraw.

Talisman for Transforming the Altar

Burn the talisman and recite the incantation, visualizing the first tier of a jade altar platform rising from the ground.

Incantation:

Pure and radiant, the true Qi sweeps away defilement. The empty mystery reveals the true scene; the first tier of the jade altar platform appears. Spirit and Qi join and descend; pay homage to the revered deity.

Incantation: The first tier of the jade altar platform rises from the ground.

Incantation:

Pure and radiant, the true Qi sweeps away defilement. The empty mystery reveals the true scene; the first tier of the jade altar platform appears. Spirit and Qi join and descend; pay homage to the revered deity.

Incantation:

The Great Void is originally without form or image; the cloud road lies smooth and pure. The second tier of the jade altar manifests as the mind wills. Demonic influences subside, and the human world is at peace.

Incantation:

As true light is about to descend, the third tier of the jade altar platform appears. The empty mystery takes form from the formless; this is the gateway to the myriad wonders. Invite an immortal, and an immortal arrives; invite a sage, and a sage appears. Moved by sincere devotion, the pole of the Northern Dipper descends in spiritual radiance.

Write the three talismans in flying script. Visualize them transforming into a three-tiered jade altar, with purple clouds rising and golden light in the sky connecting with the pole of the Northern Dipper.

Next, burn the demon-expelling talisman. Write the flying talisman and the Great-Affliction character in cinnabar. Sprinkle water in the four directions while reciting the incantation.

Incantation:

The Most High, Pure Dao (the Way), dispatches the celestial troops. He commands the dragons and tigers, hurls flames, and sets the bells flying, sweeping away every obstruction along the cloud road and revealing and driving out the host of ghosts. With true fire, he executes those in front; with spears and halberds, he punishes those behind. Whoever dares to defy him will be beheaded and annihilated. Once the demons and ghosts are subdued, the revered Perfected Ones are welcomed to descend.

Burning and Launching the Report Talisman

Write the exorcistic text in cinnabar and hurl it into the air twice. Visualize Qingtai, a divine general or ritual manifestation of power, descending; then visualize Qingtai rising. Next, visualize Qingtai clearing the road of obstacles, revealing and driving out the host of ghosts. With true fire, he executes those in front; with spears and halberds, he punishes those behind. Whoever dares to defy him will be beheaded and annihilated. Once the demons and ghosts are subdued, welcome the revered Perfected Ones to descend.

Burning and Launching the Report Talisman

Write the exorcistic text in cinnabar and hurl it into the air twice. Visualize Qingtai descending, then rising, and then descending again. Afterward, bow twice.

Incantation:

The pure Qi (vital energy) of Heaven is clear and bright, protecting your flying spirit, the deity sent to carry out commands. May the matter I pray for be granted, and may I gain access to the spirits. May the two Perfected Ones rise up and convey my report, swiftly fulfilling my heart’s wish.

Talisman for Visualizing the Descent of the Revered Perfected Ones

Form the Big Dipper mudra with your fingers, hurl it into the air seven times, and write the talisman in cinnabar. Then burn the talisman and urgently report upward.

Incantation:

The Jade Emperor grants permission to his servant, allowing me to pray to the Perfected Ones. Today is auspicious and joyful; the sincerity in my heart rises like incense. May the seven Perfected Ones descend to heal illness and dispel evil influences. Grant blessings, remove calamities, and protect us in peace.

The master said: When people suffer illness, pain, or disaster, how can they spare the time to make formal petitions and memorials in the usual way? Because the matter is urgent, they use the method of “urgent reporting.” The ritual should be simple; this is enough to pray to the Perfected Ones. According to this method, use thin yellow paper, one chi and two cun long and six cun wide. Write clearly your ritual title and the reason for your petition, using no more than one hundred characters, and write in cinnabar. When finished, fold the paper in half eight times, then fold it in half four times; seal the corners and write only, “Your disciple [name] respectfully submits and seals this petition.” Then dispatch the Duty Officer of the Dipper, a celestial official responsible for conveying petitions, to deliver it after ritual purification. Place the petition in the burning incense burner and burn it so that thick smoke rises without open flames. At the same time, visualize the deities and bow. Once the smoke has dispersed, clear and tidy the ritual space.

Format for an Urgent Petition

Write and record it according to the prescribed form. When it is complete, fold it, then fold it again into four parts. Place it in an incense burner and burn it in a fierce fire; the response will follow immediately.

The disciple So-and-so, having now examined the native place, name, and date and hour of birth reported for So-and-so from Such-and-such village, finds that he has come to pray to the Imperial Perfected One (a revered Daoist deity) because of Such-and-such matter. He hopes to resolve the enmity, bring harmony to his fate, make disaster and misfortune quickly depart, and receive peace. Since the matter arose suddenly, the disciple respectfully and urgently submits this memorial, sending it beneath the Jade Palace (the heavenly court) of Such-and-such Star in the Northern Dipper at the center of Heaven. The disciple implores a decree to be sent down and carried out at once, and awaits its fulfillment. The disciple prostrates himself before the altar, respectfully awaiting the mysterious decree—the deity’s will.

The master said: This method, called the “Urgent Petition to Mao Pan for a Dipper Offering,” was transmitted by Zhang Shuibu. It is simple and time-honored, easy to perform, neither tedious nor crude, and its response comes most quickly. It resembles the talismanic command method in the Forbidden Canon, though there are slight differences. Practitioners may continue with this practice without seeking an excessive number of methods; later, should the opportunity arise, a method from the Forbidden Canon suited to them will naturally become available.

Chapter on the Two Aspects of Ascent and Descent

The master said: The Jade Hall method takes the high ascent to the sun and moon as its fundamental practice. Extended to others, it can cure illness and dispel evil; used to cultivate oneself, it can open the way to the Realms of Truth and bring the Dao of the immortals to fulfillment. Thus, the method of high ascent to the sun and moon is not easy to practice: one must advance through its grades step by step before one can visualize and receive it. “Ascent” means traveling to the sun and moon; “descent” means applying the method to others or to oneself. Heaven and Earth divide day and night by the sun and moon, and changes such as Yin-Yang, heat, and cold are all related to their movements. Therefore, to move Heaven and Earth and communicate with ghosts and spirits, nothing is more important than the methods of the sun and moon.

Practicing the Sun and Moon Method Morning and Evening

On the first day of each month, at sunrise, the practitioner sits upright facing east and visualizes the sunlight appearing before them, about nine feet away. The sunlight has nine rays and contains Qi of five colors. It flows downward into the practitioner’s mouth, then enters the five organs and courses throughout the body…

On the first day of each lunar month, just after sunrise, sit upright facing east. Visualize the sunlight resting nine feet in front of you. Picture the sun sending out nine rays, with five-colored Qi descending from it into your mouth and entering the five viscera, illuminating your abdomen like a red sun.

Recite the incantation:

“Om vajra Kunnuli svaha. The Five Emperors within the sun, let true Qi descend swiftly. Pierce the abdomen and enter the viscera; let Qi surge and grow strong.”

Then inhale nine times, swallowing each breath, until you feel warmth within your abdomen. Repeat this three times. Continue for a year, and your Qi will become abundant and your spirit vigorous. When drawing talismans or enchanting water, the effects will then manifest of their own accord.

On the fifteenth day of each lunar month, just after moonrise, sit upright facing east. Visualize the moon resting nine feet in front of you. Picture the moon sending out ten rays, with five-colored Qi descending from it into your mouth and entering the five viscera, illuminating your abdomen like a full moon.

Recite the incantation:

“Om yueluo [illegible] luo svaha. The August Sovereign within the moon, the Five True Ladies. Let true Qi descend and enter the court of your body. Preserve you in immortality, enduring for ten thousand years without decline.”

Then inhale nine times, swallowing each breath, until you feel warmth within your abdomen. Repeat this three times. Continue for a year, and your Qi will become pure and your body light and nimble. When used to treat illness or drive away evil influences, the effects will then manifest of their own accord.

Method of Traveling to the Two Luminaries Outside the Body (a practice of visualizing oneself traveling to the sun and moon)

On a quiet night, enter a room and sit in meditation, cutting off distracting thoughts. Visualize red Qi arising in your heart and condensing into a cloud chariot. Climb aboard and rise slowly toward the Palace of the Sun. Visualize meeting the Imperial Lord within the sun, who grants you the “Talisman of the Sun for Nurturing the True.” After ingesting this talisman, visualize yourself descending with the Imperial Lord into the Muddy Pellet, the central region of the head used in cultivation. Remain there for a while, until you have forgotten your bodily form. Finally, click your teeth, swallow the saliva in your mouth, and conclude the practice by withdrawing from meditation.

After completing the visualization of “Racing toward the Sun,” follow the earlier method to visualize white Qi emerging from your kidneys, rising through the crown of your head, and gathering into a cloud chariot that carries its passenger. Climb aboard and slowly ascend toward the Moon Palace. There you will see Lady Huang, a lunar deity, who grants you the “Talisman for Nurturing the True Essence of the Moon” (a talisman that nourishes true Qi). Swallow the talisman and follow Lady Huang down into the Muddy Pellet, the upper Dantian in the head. Remain there for a short while, forgetting your body and physical form. Then click your teeth together, swallow your saliva, and conclude the practice.

Practice this method of visualizing the Sun and Moon often, whenever you have free time, in a quiet room. With sustained practice, wondrous responses will naturally arise, though they are too many to describe one by one.

Method for Inscribing Talismans and Empowering the Brush

Before inscribing talismans of the Three Luminaries—talismans associated with the powers of light of the Sun, Moon, and other celestial bodies—silently recite the Sun Lord’s incantation 1,200 times, and recite the Moon Lord’s incantation the same number of times.

Next, form the Sun Lord’s hand mudra and visualize the Sun before you. Five-colored Qi issues from the Sun and pours into the brush. Recite the incantation twelve times, drawing one stream of Qi into the brush with each recitation.

The incantation is:

The Sun’s true radiance, the nine rays of Yang Fire. Pour down into the brush tip, so that I may inscribe talismans and set their patterns in motion. Grant long life and far-reaching vision; drive away what is inauspicious.

Next, form the Moon Lord’s hand mudra and visualize the Moon before you. Five-colored Qi issues from the Moon and pours into the brush. At this point, the original text again gives “the nine rays of Yang Fire” and the preceding Sun Lord’s incantation, before going on to describe the Moon Lord’s hand mudra and incantation.

Form the Moon Lord’s hand mudra and visualize the Moon before you. Five-colored Qi issues from the Moon and pours into the brush. Recite the incantation twelve times, drawing one stream of Qi into the brush with each recitation.

The incantation is:

The Moon’s true brightness; true Water washes the body clean. Let true radiance enter the brush and fill the talismans with numinous truth. Drive out impurity and dispel evil Qi; protect the spirit and guard the body.

After completing these steps, you may inscribe talismans as needed. When inscribing a talisman of the Three Luminaries, form the mudra at the left side of the second finger of the Mudra for Stepping the Dipper, and recite the incantation thirty-six times. With each recitation, draw in one stream of Qi and blow it toward the brush; then inscribe the talisman.

The incantation is:

Om yun da li suo he.

After completing the visualizations of the Sun and Moon ascending and descending, and returning to the altar, take the Talismans for Nurturing the True Essence of the Sun and Moon according to the instructions.

Talisman for Nurturing the True Essence of the Sun

Write it in cinnabar on pale yellow paper. Burn it and put the ashes in jujube soup, then drink it. Recite the corresponding formula as you take it.

Talisman for Nurturing the True Essence of the Moon

Write it in ink on pale yellow paper. Burn it and put the ashes in jujube soup, then drink it. Recite the corresponding formula as you take it.

The master said: Those born in the Lower Origin cycle of the jiazi year have comparatively little good fortune and insufficient De (Virtue/Power). Auspicious and joyful events tend to pass them by, while ghosts, demons, and vengeful spirits readily trouble them. Calamities may even reach their families and clans. Some may personally encounter strange and disturbing events, or even die young without cause. For this reason, the Most High—a title Daoism uses for the supreme divine being—passed down commands to drive away evil and dispel harmful spirits, and established methods to subdue demons. These methods prevent such beings from invading, allowing people to live long and in good health. Is this not a good thing?

Yet after the ritual methods were transmitted and passed down over time, some people began to spread hearsay and pass off the false as genuine. They damaged the orthodox methods, so that when the rites were performed they lacked efficacy, and when evil spirits were driven away there was no result. The ritual texts became incomplete, the methods were lost, and no one transmitted their subtle principles. This was connected to those who upheld the ritual arts and passed on Daoist methods. Thus, establishing an “initial stage” today does not mean dividing Fulu (talismans and registers) and ritual arts into ranks, or restricting who is qualified to receive the methods. People in the world often act on a passing impulse but cannot persevere. They treat secret texts lightly, as if they were a game. That is why an initial stage was established: to assess whether those seeking the Dao have the aptitude to receive it. If you can truly devote yourself and hold firm to your purpose, then the orthodox methods can later be transmitted to you, and you can inherit the teachings of the Great Dao. The path truly begins here. How could you treat it carelessly?

The master said: Establishing methods to drive away evil and subdue harmful spirits at the initial stage today does not mean that some teachings are concealed here while others are kept elsewhere. These methods are transmitted directly by the master; they are among the easiest to perform and the most likely to prove effective. At this stage, you should bear in mind that encountering them is no easy matter, and neither is practicing and applying them. Some of their secrets are not even recorded in the prohibited scriptures—texts restricted by precepts and not to be read casually. They are being written down now and transmitted to beginners, who should study them carefully.

The master said: Encountering ghosts and evil spirits is no easy matter, and neither is performing the rites. Some of the methods’ secrets are not even recorded in the prohibited scriptures. They are being written down now and transmitted to beginners, who should study them carefully.

The master said: Ghostly influences are widespread in the Jiangnan region, and especially prevalent in the Baiyue lands. This is because local customs revere ghosts and spirits and readily believe in heretical teachings. People thus invite unrest upon themselves and provoke demons and malign spirits, allowing them to take advantage and cause mischief. Entrenched customs keep people from understanding that this harms them, so many continue to worship ghosts and spirits. Even when calamity befalls them, they flatter and serve these beings instead of coming to their senses.

Ghostly influences are said to run rampant, even surging into the clouds; the fetid, foul aura of demons and malign spirits offends Heaven and Earth. The true gods of Heaven are therefore angered and refuse to descend, while demonic beings rejoice at having free rein. Thus, among the privately established shrines, temples, and monasteries in the world, many are occupied by malign entities falsely claiming the names of ghosts and spirits. Without someone who holds the great methods and inherits the orthodox teachings to perform the rites, how could these demons and malign spirits readily be swept away?

The master cautioned novice ritual masters: “When dealing with malevolent spirits, even as you deal with the great ones, you must also have compassion for the lesser ones. What are the great malevolent spirits? The ghosts that gather in groups to cause trouble in shrines, those that dwell in mountains and forests, and those that hide in monasteries, temples, and ancestral halls—all these are great malevolent spirits. Their roots and branches extend for a thousand miles, and their lairs are linked in every direction. They inflict unjust harm on the people, and the dead are drawn into their ranks. As time passes, their overbearing souls occupy places everywhere, seeking blood offerings and spreading calamity. Every day, people suffer harm.

“So if you set out to deal with one malevolent spirit, the others will fight back. If their leader loses power and is destroyed, its companions within a thousand miles will respond, rallying all their followers and allies to do battle against the orthodox methods. If a novice ritual master shows even the slightest hesitation, the demons will prevail, the orthodox methods cannot be carried out, and the people will continue to suffer. How tragic.

“The lesser spirits are merely souls lingering in the netherworld. They deserve compassion, and one should find a way to help them attain deliverance and be reborn. If it is easy to deal with the lesser spirits but difficult to deal with the great ones, that goes against the original intention behind the methods established by the Most High.”

A pacifying talisman for dealing with great malevolent spirits and their followers.

The Jade Pure Supreme Emperor, the Supreme Emperor of Highest Clarity, the Supreme Emperor of Great Clarity, and the Jade Emperor, together with the three generals of the Upper, Middle, and Lower Primordial Heavens of the Great Luo Jade Clarity, are commanded to seize, bind, and cut down all ghosts and spirits who do not follow the righteous Way. Wherever the platform stars descend—including the Upper Platform’s Void Essence, the Middle Platform’s Six Purities, and the Lower Platform’s Crooked Life—they display their great power. The Eight Fiend Generals, the Four Fiend Lords, and the Fiend Ghost Heavenly Soldiers join together to cut down all wicked ghosts and spirits and open the Gate of Heaven.

The three generals of the Upper, Middle, and Lower Primordial Heavens are again commanded to seize, bind, and cut down all ghosts and spirits who do not follow the righteous Way. Wherever the platform stars arrive—including the Upper Platform’s Void Essence, the Middle Platform’s Six Purities, and the Lower Platform’s Crooked Life—they display their great power. The Eight Fiend Generals, the Four Fiend Lords, and the Fiend Ghost Heavenly Soldiers together cut down wicked ghosts and spirits, open the Gate of Heaven, close the Earth Gate (the entrance to the realm below), leave open a passage for the living, and block the road of the dead. The Heavenly Dipper is on the left and the River Chief on the right; they slay demons and ghosts as thunder crashes. The Twenty-Eight Lunar Mansions, together with the Generals Who Pacify Heaven and the Generals Who Pacify Earth, lead the heavenly troops to subdue ghosts and spirits and destroy demons, monsters, and numinous beings.

Incantation for Commanding a Talisman (recited while drawing a talisman under the Emperor of Heaven’s command)

The Supreme Emperor issues the talismanic command; the court of Heaven’s decree is awe-inspiring. The Black Fiend Tianpeng and the Dark Warrior Xuanwu guard the celestial realm and command the heavenly troops, while the Divine Generals Ding and Jia protect them in front and behind. A fiery formation is laid out on all four sides; thunder and wind roar. Search heaven and earth; turn over mountains and rivers. Should any ghost or monster defy the command and intrude before me, burn it to ashes with the astral fire, cast forth flames, and raise clouds of smoke. Cut it to pieces without mercy and suppress it forever in the netherworld. The Supreme Emperor issues his command, and the Wind and Fire Generals swiftly relay it. I act under the command of the Great Emperor Ziwei of the Northern Pole.

The method for the talisman on the right: Visualize the Great Emperor of the Northern Pole, the northern celestial emperor revered in Daoism, above your head, with the Four Sacred Generals arrayed on either side. Dark clouds fill the surroundings; weapons and armor crisscross in profusion. The practitioner faces the Northern Emperor, receives this talisman, and swallows it. Then swiftly relay the command and recite, “I act under the command of the Great Emperor Ziwei of the Northern Pole.”

For the talisman method shown on the right, first, during the ritual, visualize the Great Emperor of the Northern Pole—the Northern Celestial Emperor—above your head, with the Four Sages, divine generals who guard the four directions, arrayed on either side. Black clouds gather all around, and halberds, spears, and armor fill the scene. Facing north, the ritual master imagines receiving this talisman from the Northern Emperor. Then the talisman is swallowed, while fire flashes in every direction and thunder roars. Next, the master opens their eyes, grinds cinnabar on the entire sheet of yellow paper, and writes the talisman facing north.

This talisman is called the Supreme Lord’s Talisman of Extreme Punishment. Posted in a residential courtyard, it subdues evil spirits and drives ghosts and gods from all four directions to a distance of nine li. Burned in a place haunted by strange phenomena, it causes the Celestial Generals to unleash their divine might and sweep the area, bringing peace within thirty li. The person writing the talisman must be focused and reverent: first entering a quiet chamber, silently making an invocation, and sitting upright until settled, before beginning to write. This talisman belongs to the “Great Baleful Script” and is activated through the Qi of the north.

Talisman for the Three Officials to Govern All and Search Out Evil

This talisman summons the Three Officials and their divine generals to search for and capture evil spirits. The Celestial Official of the Upper Origin is responsible for beheading spirits, the Earth Official of the Middle Origin for beheading ghosts, and the Water Official of the Lower Origin for beheading essences. The Three Origins’ Qilin Envoy stands in the center; Qinglong Mengzhang, the Azure Dragon, is on the left, Baihu Jianbing, the White Tiger, on the right, Zhuque Lingguang, the Vermilion Bird, in front, and Xuanwu Zhiming, the Black Tortoise, behind. Also summoned are the Great Sage Tiangang, Gouchen, Huangting, the divine generals of the directions Zi, Wu, Mao, and You, and the fierce thunder officials, including Xin Hanchen. Xin Hanchen rides a serpent stretching ten thousand zhang, breathes fire from its mouth, and burns away the baleful forces beneath the heavens.

The talisman text also names several divine generals charged with severing heads, cutting off feet, capturing offenders, and binding ghosts. It commands them to escort the troublesome ghosts and spirits beneath Kuigang, where they will not dare to act recklessly. It urgently summons the generals Zheng Zixin, Guan Zhongxin, and Mao Dangxin to seize and bind evil spirits, and orders Liu Yan, Liu Zhong, and others to display severed heads dripping with blood, to intimidate ghosts and baleful forces. Generals such as Zhang Ziming are charged with suppressing baleful forces, binding ghosts, and conveying them away.

The mighty Celestial Soldiers Cui Shuxuan, Lu Jiquan, Deng Yangguang, and Dou Xingwen are assigned to capture, bind, shackle, and flog ghosts. The talisman also activates fire bells, wind, and thunder, filling heaven and earth with bright red light. Three crows rise into the sky and display their power, using Celestial Fire, Terrestrial Fire, and Samadhi True Fire to burn ghosts to ashes and refine them into liquid. Finally, by command of the Jade Emperor and the Great Emperor of the Northern Pole, the ghosts and baleful forces are swiftly cut down. The “Zi-Wu Dipper” at the end of the talisman indicates talismanic rites associated with the Zi and Wu directions and the divine forces of the Dipper division.

The talisman on the right is called the “Talisman of the Three Officials and Eighteen Generals for Requiting Evil.” It is used to expel wicked ghosts and spirits that possess people and drive them mad, as well as uncanny beings that harm the living. The scripture says to write the talisman and prepare paper money and paper horses—offerings used in ritual to make offerings and dispatch spiritual agents—then burn them in a courtyard at midnight. Alternatively, the smoke may be wafted over the bed curtains and room of the sick person, or the talisman may be burned to ashes. The scripture says that if the rite is performed with sincere intent, it will produce striking results.

The “Talisman for Curing Evil Gu, Subduing Demons, and Devouring Ghosts” is used to ward off evil and subdue ghosts and monsters. Its inscription summons the Great Emperor Ziwei of the Northern Pole of Shangqing, Marshal Tianpeng, and thirty-six generals. By command of the Great Emperor of the Northern Pole, it orders the generals Zhong Jian and Xu Guang, who devour demons and consume ghosts, to suppress ghosts, spirits, and monsters. The inscription also lists terms such as the sun and moon, Heaven’s Gate and Earth’s Gate, the human gate and ghost road, and the baleful influences of Heaven, Earth, the year, month, day, and hour. These express the ritual intent of sealing off the ghost road and driving out evil beings. Some characters are missing from the original.

The scripture says that this talisman must be written according to the Northern Emperor’s method, facing the Northern Dipper and performing the prescribed steps and ritual movements. It may be swallowed; the text claims this will cause demons within the body to be devoured and destroyed. It may also be posted to suppress them, so that ghosts and demons who see it are consumed completely. This is a method by which Tianpeng uses his power to devour demons and consume ghosts.

The Completion of Scroll Twenty-Seven of the Great Dharma of the Jade Hall of the Three Heavens of the Supreme Mystery and Primordial Origin

20—The Great Dharma of the Jade Hall of the Three Heavens of the Supreme Mystery and Primordial Origin, Scroll Thirty

The Great Dharma of the Jade Hall of the Three Heavens of the Supreme Mystery and Primordial Origin, Scroll Thirty

Ritual Proprieties at the Altar’s Summit

Jade Talismans and Feathered Banners of the Seven Eastern Mansions

Arrange the lamps according to the positions of the lunar mansions, and place them on the east side of the altar’s middle tier.

Incantation:

The Horn, Winnowing Basket, and other Eastern mansions: their stellar Qi courses through the azure heavens. They bring forth life, extend benevolence, and fulfill all the workings of Heaven and Earth’s creation. May they assist me in rising and ascending to pay court above to Taiyuan, the exalted deity of the highest heavens in Daoist tradition.

Jade Talismans and Feathered Banners of the Seven Southern Mansions

Incantation:

The Well and Chariot mansions of the south possess numinous power like blazing flames. They nourish all things, cause the bright Qi of Li, the southern fire trigram, to flourish, and shine forth in Zhuling, the mythic southern fire palace. May they stir the breath of life and allow my Yang spirit, the pure Yang spirit of cultivation, to flow freely.

Jade Talismans and Feathered Banners of the Seven Western Mansions

Talismans and Feathered Banners of the Seven Mansions, from Legs to Triaster

Incantation:

The Well and Chariot mansions of the south possess numinous power like blazing flames. They nourish all things, cause the bright Qi of Li to flourish, and shine forth in Zhuling. May they stir the breath of life and allow my Yang spirit to flow freely.

Jade Talismans and Feathered Banners of the Seven Western Mansions

Incantation:

The Legs, Triaster, and other Western mansions respond in sound and Qi to the pure Shang tone, the Metal tone among the Five Tones. Their gleaming, immaculate breath circles and flows, and blade-sharp rays of light flash forth. They transform and bring forth the myriad treasures, and govern the host of spirits.

Jade Talismans and Feathered Banners of the Seven Northern Mansions

Incantation:

The essence of the Ladle and Wall mansions is the finest of Ren and Gui water Qi. Mysterious Qi shines forth, descending straight to the deep springs and seas below. Above, the numinous Lords of the Five Qi, deities who govern the Qi of the Five Phases, command and keep watch.

Arrange each group of lamps according to its direction, placing them respectively on the south, west, and north sides of the altar’s middle tier.

Jade Talismans and Feathered Banners of the Sun Palace

Incantation:

A red fire dragon blazes brilliantly, riding a wheel of fire. Nine rays of light and purple clouds pierce downward through layer upon layer of darkness. The fiery essence, called fire paste in Daoist ritual and cultivation, is refined and rises into the realm of Li’s bright radiance.

Jade Talismans and Feathered Banners of the Moon Palace

Place the sun and moon lamps respectively on the east and west sides of the altar’s upper tier.

Incantation:

Golden light scatters its radiance, shining with complete brightness. The Jade Rabbit, the numinous creature said to dwell in the moon, brings forth fullness and nourishes my primordial spirit, the spirit at the source of life. A drop of cool water cleanses the mundane and washes away dust and defilement.

Jade Talismans and Feathered Banners of the Dipper’s Ladle

Incantation:

The celestial pivot turns, bringing the mysterious method to completion. Above are seven perfected spirits, whose radiance shines across the sky. They move in cycles by day and night, never ceasing.

Southern Dipper Jade Talisman Feathered Inscription

Arrange two sets of lamps, one representing the Southern Dipper and one the Northern Dipper, at the front and rear of the upper tier of the ritual altar.

Incantation: The star spirits of the Six Offices shine brilliantly, guarding the Vermilion Heaven above. The vital energy of generation arises naturally, filling the air with gentle, harmonious numinous mist. Through this, refine my soul and make me an immortal transcending the world.

Southern Dipper Jade Talisman Feathered Inscription

Arrange two sets of lamps, one representing the Southern Dipper and one the Northern Dipper, at the front and rear of the upper tier of the ritual altar.

Incantation: The star spirits of the Six Offices shine brilliantly, guarding the Vermilion Heaven above. The vital energy of generation arises naturally, filling the air with gentle, harmonious numinous mist. Through this, refine my soul and make me an immortal transcending the world.

Eastern Peak Azure Emperor Jade Talisman Feathered Inscription

Incantation: Azure Qi descends from the east and gathers into a numinous mountain. In the mountain dwells the Elder, a title for a Daoist deity, with immortal officials arranged all around him. The vital energy of generation coils and flows, guarding the Mysterious Altar.

Southern Peak Red Emperor Jade Talisman Feathered Inscription

Incantation: The true fire of vermilion radiance moves and descends upon the south. The Mysterious Mountain rises steeply, reaching through the gateway of my heart. Gentle Yang Qi fills the four directions, and Yin impurities quietly lie concealed.

Western Peak White Emperor Jade Talisman Feathered Inscription

Incantation: Pure numinous Qi surges and spreads, while the mountain rises high. Golden light issues its command, and the White Emperor, divine ruler of the west, chants a wondrous sacred hymn. The breath returns to its natural state, beautifully harmonizing with the Qi of balanced harmony.

Northern Jade Talisman Feathered Inscription

Incantation: Yin numinous Qi gathers at the deep and secluded Northern Peak; the Qi of the Five Directions flows downward and connects through it. Above, it responds to the Qi Heaven, while water vapor spreads without bounds. The Flying Mysterious Water Emperor, deity who rules the dark water palace, ascends to the imperial palace and pays court to the Jade Countenance.

Central Jade Yellow Emperor Jade Talisman Feathered Inscription

Incantation: Guarding the central celestial realm, it connects to my Yellow Court, the Daoist sacred place within the human body. It sets the transformations of Heaven and Earth in motion and governs all numinous beings. The spirits come forth to wander, guarding the divine beings and receiving true Qi.

Eastern Sea Jade Talisman Feathered Inscription

Incantation: The vast, boundless sea stretches away, its waters linking to Fusang, the mythical land of sunrise in the east. The iron-backed horned dragon, a powerful dragonlike beast, exudes strength and spreads its awe-inspiring presence in every direction. It bows before the Mysterious Altar and chants the Cavern Scripture, a sacred Daoist text.

Southern Sea Jade Talisman Feathered Inscription

Incantation: Layer upon layer of white waves churn through the ocean, reaching straight to the edge of Heaven. Below are the Mysterious Horned Dragon, a dark or shadowy dragon, and the Red Flame Divine Dragon. The water spirits come together and pay court at the imperial palace.

Jade Talisman and Feathered Insignia of the Western Sea

The incantation says: Sandbars rise in waves along the western shore, and the vast, boundless sea surges without cease. Deep beneath the sea dwell shadowy jiao-dragons, as well as divine dragons that spew red flames. The aquatic beings and the numinous spirits of the underworld ascend together to the Heavenly Emperor’s palace.

Jade Talisman and Feathered Insignia of the Western Sea

The incantation says: Sandbars rise in waves along the western shore, and the vast, boundless sea surges without cease. Beneath the sea dwell spirits clad in blue-green scales, steaming forth clouds and exhaling Yin Qi. They govern the underworld’s watery realm and face the Jade Court in the heavens.

Jade Talisman and Feathered Insignia of the Northern Sea

The incantation says: The five primal energies of the Dark Heaven are the essence of the watery realm. Great waves surge, and the Qi within the waters transforms into august spirits. The blue-green-scaled spirits hold jade tablets and travel to Jade Capital to pay court in the celestial realm.

Jade Talisman and Feathered Insignia of the River Confluence

The incantation says: The primal Qi of Heaven and Earth circulates in a chaotic flow, guiding the numinous river downward. The Water Emperor governs the river confluence, while divine dragons guard its various waters. The spirits wear feathered robes and jade ornaments; waving their sleeves, they pay court in the celestial realm.

Jade Talisman and Feathered Insignia of the Yellow River Confluence

The incantation says: The waters of the Nine Rivers are stirred by true Qi and rise to join Kunlun. The Bird Mother and flocks of birds fly in and gather at Dragon Gate. The Water Earl pays respects to the Jade Worthy and travels to the celestial realm to pay court.

Jade Talisman and Feathered Insignia of the Water God of the Huai River Confluence

The incantation says: The vital essence of the Huai River surges and rushes; its source is called the Numinous River. Beneath the waters dwells a divine lord in a deep, secluded cavernous abyss. Perfected One Tongxiang governs this immortal source. The divine lamps of the Five Sacred Peaks and the Four River Confluences are arranged according to their respective directions around the lower level of the ritual altar. Here, “arranging the lamps” means placing lamps for ritual use according to the cardinal directions.

Jade Talisman and Feathered Insignia of the Ji River Confluence

The incantation says: The mighty Ji River flows from the Celestial River. Within its waters is a palace of the underworld, and Perfected One Tongxiang governs this immortal source. The divine lamps of the Five Sacred Peaks and the Four River Confluences are arranged according to their respective directions around the lower level of the ritual altar.

Jade Talisman and Feathered Insignia of the Ji River Confluence

The incantation says: The mighty Ji River flows from the Celestial River. Within its waters is a palace of the underworld, where the numinous tuo—a mythical aquatic beast—roars. The Primordial Lady wears a feathered robe, and as she walks, her steps ring with the clear, bright sound of jade striking jade.

The master says: Once the altar’s ritual furnishings and solemn arrangements are complete, reverence naturally arises within, and the scene appears dignified and august. In this way, deviant thoughts are less likely to arise, and right-mindedness can endure. For beginners, these rites can connect them with the perfected ones of the celestial realm and the numinous spirits of the underworld; this alone is a great help.

Arranging the Ritual Altar and the Red Banner

Eastern Azure-Spirit Jade Talisman for Guarding Heaven

Incantation:

In the azure sky, one refines and nurtures the true Qi (vital energy), the subtle primordial energy spoken of in Daoism. It blends and gathers, forming an embryonic child. The pure, refined energy transforms into jade light, while the nine kinds of primordial Qi circulate and nourish Yang essence. Tall trees stand in profusion and grow lushly, their emerald branches and leaves casting cool shade. They reach upward to the Palace of Yu Yi, the dwelling place of Daoist immortals, and soar high toward the wheel of red fire.

In practice, form the Mao hand-seal with the right hand, corresponding to the East. Visualize the ninefold azure Qi of the East swirling and surging as it enters the ritual space. Click the teeth nine times and swallow the saliva nine times. Visualize the nine green-robed divine beings in the liver leaving through the left ear.

Jade Talisman of the Vermilion Spirit Who Guards Heaven in the South

The incantation says:

In the Cloud Chamber, a wondrous song rises; red Qi gives off its radiance. The Vermilion Bird, the divine bird of the South, breathes forth flame-like smoke, and the Red Emperor, the celestial ruler of the South, blazes with light. The bright stellar enclosure gathers the Three Qi, and layer upon layer of darkness suddenly disperses. Above lies the Palace of Vermilion Mound, a place in Daoism for refining the body, so that it may return to the One Truth.

In practice, form the Wu hand-seal with the right hand, corresponding to the South. Visualize the threefold red Qi of the South swirling and surging as it enters the ritual space. Click the teeth three times and swallow the saliva three times. Visualize the red-robed divine being in the heart, dwelling in the Palace of the Mound, as the body is refined and returns to the One Truth.

In practice, form the Wu hand-seal with the right hand and visualize the threefold red Qi of the South swirling and surging as it enters the ritual space. Click the teeth three times and swallow the saliva three times. Visualize the three red-robed divine beings in the heart leaving through the left nostril.

Jade Talisman of the Bright Spirit Who Guards Heaven in the West

The incantation says:

Flowing bells and paired swords ring out, their metallic sound shaking the celestial court. Bright white Qi condenses into a wondrous form. The White Tiger gives a long roar, drawing in crystalline radiant energy. Above lies the Land of Pure Radiance, a Daoist immortal realm; between its jade towers fills the clear, harmonious Shang Qi, the energy of the Five Phases associated with the West. Jade light gathers and shines through the long night; its perfect radiance spreads through the waters of the eight directions.

In practice, form the You hand-seal with the right hand, corresponding to the West. Visualize the sevenfold pure Qi of the West swirling and surging as it enters the ritual space. Click the teeth seven times and swallow the saliva seven times. Visualize the seven white-robed divine beings in the lungs leaving through the right ear.

Jade Talisman of the Hidden Spirit Who Guards Heaven in the North

The incantation says:

Great waves surge, stirring the boundless waters; the Mysterious Heaven, the celestial realm of the North, raises a cool Qi. The Qi Emperor bows his head and sings, his voice, like the sound of a jade chime, carrying into the distant depths. The Qi of the Cinnabar Origin gathers in full, and within it is a child with a face like jade. Returning to the womb, it pays homage at the Upper Palace, taking “Round Jade Shu” as its pure title.

In practice, form the Zi hand-seal with the right hand, corresponding to the North, and visualize the North. The incantation is:

Great waves surge, stirring the boundless waters; the Mysterious Heaven raises a cool Qi. The Qi Emperor bows his head and sings, his voice, like the sound of a jade chime, carrying into the distant depths. The Qi of the Cinnabar Origin gathers in full, and within it is a child with a face like jade. Returning to the womb, it pays homage at the Upper Palace, taking “Round Jade Shu” as its pure title.

With the right hand, form the Zi mudra. Visualize the Qi of the Northern Xuan Yi turning in the air and surging into the ritual space. Knock the teeth five times and swallow the saliva five times. Visualize five figures dressed in black emerging from the kidneys and coming out through the right nostril.

Central Yellow Spirit’s Jade Talisman for Quelling Heaven

The incantation says:

Yellow clouds envelop the spiritual root; the Five Emperors come to pay homage. The breath returns to the cinnabar jade, where, in luminous emptiness, the immortal soul is refined. The central jade tablet guards the eight directions, while the honored sovereign of the Yellow Court sits enthroned within. Recite the jade chapter in a clear voice, and you will ascend in a splendid carriage.

With the right hand, form the Central mudra. Visualize the Qi of the Central Yellow Yi turning in the air and surging into the ritual space. Knock the teeth twelve times. Visualize twelve figures dressed in yellow emerging from the spleen and coming out through the crown of the head.

The Master says: These are the Heavenly Jade Inscribed Feathered Seals that guard the Five Directions. They can be used to bring stability and protection; through their practice, one may ascend in a splendid carriage.

With the right hand, form the Central mudra. Visualize the Qi of the Central Yellow Yi turning in the air and surging into the ritual space. Knock the teeth twelve times. Visualize twelve figures dressed in yellow emerging from the spleen and coming out through the crown of the head.

The Master says: These Heavenly Jade Inscribed Feathered Seals that guard the Five Directions can, above, stabilize the state and support an auspicious, prosperous age; below, they can cultivate body and mind, drive away strange and evil influences, aid the dead, and deliver the living. They can be used for every purpose. They are the Five Emperors’ secret words within; they are not ordinary speech of the world.

A General Account of Tooth-Knocking

Knock the teeth three times, and visualize yourself resonating with the Threefold Jade Realm. Your hair seems to rise densely, and rays like sunlight burst forth, reaching out and responding to the four quarters. This is called the wondrous method of communicating with the True Realm.

The teacher said: Knocking the teeth together is meant to gather the body’s Yang Shen (the body’s positive spiritual energy). However, the practice can be performed in different ways. When invoking the true gods or paying respects to the sacred deities, in the hope of reaching Heaven above and connecting with Heaven and Earth, the knocking is called “sounding the Dharma Drum.” The “Dharma Drum” refers to the eight upper and lower front teeth that meet; knock them together three times, for a total of twenty-four sounds. The teeth on the left are called the “Golden Bell,” and those on the right the “Jade Chime.” The subtle meaning of this should be understood.

When the body is free of illness, one is called a Perfected Person. Sounding the Dharma Drum gathers one’s own Yang Shen. In this way, one can reach the Jade Palace in Heaven, pay homage to and serve the exalted deities, make the myriad demons bow down, and attain everlasting life.

Talisman for Drawing Back the Curtain and Facing Heaven’s Perfected Ones from the Jade Steps

Form the “Jade Clarity Hand Seal” (a Daoist hand gesture) to set the Qi of Heaven’s Gate in motion. Imagine drawing back a curtain and seeing before you the scene of primordial chaos in the Great Void, though the talismanic mandate is not yet visible. Then use the second talisman.

Incantation:

The mysteries of the Dao have no form; the heavenly realms are silent. It disperses without being lost and gathers without solidifying into substance. An image appears in the depths of the indistinct and elusive; amid the dim and hazy, true essence is contained. It congeals into an auspicious image, and through that image the real is revealed. May the Jade Portal, the gateway to Heaven, be opened, so that I may pay my respects to the exalted deities. Swiftly carry this out in accordance with the laws and commands of the true registers.

Jade Talisman for Seeing the Manifestation in the Empty Mystery of the Jade Capital

Form the “Jade Clarity Hand Seal” and contemplate the world of emptiness: the vast sky is like lustrous jade, without distinction between far and near, high and low; everywhere it is of one color. Within it a point of bright light appears, no larger than a millet grain, transparent within and without. Visualize the Primordial Beginning Emperor appearing within it, then use the third talisman.

Incantation:

The Qi of the Great Beginning, the primal energy of Heaven and Earth, is Wuwei and spontaneous. In the realm of emptiness and the Primordial Beginning, an image appears, suspended high within the empty mystery. It contains all things, and all things are nourished within it. Within it is a point of bright light, no larger than a millet grain, transparent within and without. Visualize the Primordial Beginning Emperor appearing within it, then use the third talisman.

Incantation:

The Qi of the Great Beginning, the origin of the cosmos, moves naturally through Wuwei (non-action). In the primal source of emptiness, forms appear, suspended in a deep and silent expanse. It embraces the myriad things, nurturing and transforming them into gods and immortals. Look for it, and it cannot be seen; listen for it, and it cannot be conveyed. It precedes all things, yet transcends what comes before and after. Within its mystery lies an even deeper mystery. May the wondrous gate of creation be opened, so that I may personally pay homage to the Mysterious Origin, the source of the Dao. In solemn obedience to the true rites and commands, let it be carried out at once.

Secret Talisman for Paying Homage to the Origin in Accord with Nature

Form the Jade Clarity hand-seal, and visualize a real precious pearl before the curtain. Recite the words aloud, guiding the Daoist assembly present to transform into the perfected beings and enter the pearl together. After a while, only a golden world is seen; no other sights remain.

Incantation:

The jeweled canopy has opened, and the jade divine image shines with light. Enter the precious pearl and remain to hear the sound of the teaching. Let the mind and spirit become clear and calm; may blessings and wisdom arrive together. Protect me as I cultivate to become a flying immortal and ascend to the Jade Terrace. In solemn obedience to the true rites and commands, let it be carried out at once.

Secret Method for Calling and Harmonizing with Bells and Chimes

The Master says: The sound of the bell belongs to Yang and makes the sound of the teaching resound. Let the mind and spirit become clear and calm; may blessings and wisdom arrive together. Protect me as I cultivate to become a flying immortal and ascend to the Jade Terrace. In solemn obedience to the true rites and commands, let it be carried out at once.

The Master says: The bell’s sound belongs to Yang, and the chime’s sound belongs to Yin. Once the altar and its steps have been set up, strike the metal bell and jade chime to summon and harmonize the spirits. This is not only a summons: it also brings Yin spirits and Yang numina together, so that their Qi may mingle.

Strike the metal bell twenty-five times, following the pattern of Heaven, whose number is twenty-five. Strike the jade chime thirty times, following the pattern of Earth, whose number is thirty. To bring Yin and Yang into union, strike the bell and chime in alternation for thirty-six beats, making seventy-two beats in all, corresponding to the seventy-two seasonal periods of the year, the changes of time marked by the solar terms.

When Yang Qi reaches its height, Yin Qi begins to arise; when Yin Qi reaches its height, Yang Qi begins to arise. Thus the hexagrams of Splitting Apart and Return alternate, as do Stagnation and Peace. Yin cannot sound only in Yin tones without end, so the sound turns to Yang: strike the jade chime nine times. Nine is the number of the Qian hexagram and belongs to Yang. Yang, too, cannot sound only in Yang tones without end, so the sound turns to Yin: strike the metal bell six times. Six is the number of the Kun hexagram and belongs to Yin.

Jade Talisman for Summoning Yin Spirits

Incantation:

The primordial One Qi, the original vital energy of the cosmos, silently sets the original Jing in motion. Let the sounds harmonize and the tones accord; stir the turbid Qi and proclaim the clear Qi. The deep, subtle breath begins to gather and coil within the hollow void, becoming the voice of Heaven. Gather Jing and Qi, let the breath descend, and transform it into the true sound. Let the Yin tones interweave in performance, summoning the myriad spirits.

The method of the jade talisman for summoning the Yang spirit is used to dispel the turbid and raise the pure. The subtle Qi (mysterious vital energy) gathers in profound stillness, circling within the void until it becomes a sound from the celestial realm. Gather the essence and Qi, set them in motion, and bring forth the true sound. Yin and Yang sounds play together, summoning the myriad spirits.

Jade Talisman for Summoning the Yang Spirit

Strike the golden bell once, and lightly tap the teeth on the left once. Strike the jade chime once, and lightly tap the teeth on the right once. Visualize the two streams of Qi within the body, on the left and right, meeting and merging until they fill the Mysterious Altar, the place where the ritual is performed.

Incantation:

In stillness, movement arises; returning to Yin, Yang is born. A vast sound enters the mysterious realm and echoes through the empty valley. Sound and Qi answer and seek one another, joining together like the notes gong and shang in harmony. Sound answers sound, transforming and circulating within the Mysterious Altar. The sound that stirs Yang Qi accords with Heaven’s firm and vigorous Qi. The Yang spirits meet and merge; true Qi blends into harmony.

Three Days, Nine Audiences

The Scripture of Pacing the Void (a classic chanted in Daoist purification rituals) says: “The exalted immortals and great sages pay homage to Jade Capital Mountain three times each day, observe purification and cultivate the Great Dao, and fly through the void.” Thus, the rite in which those below pay homage to the True Spirits must follow this model.

All things arise from One, which gives rise to Two, and Two gives rise to Three. Therefore, the rite calls for three audiences in one day. Three gives rise to Nine, so the practice is carried out as nine audiences over three days. The procedure is as follows: in the morning, visualize the Yang spirit of the upper Dantian, the inner cultivation center in the head, going to the Mud Pill, the site of inner cultivation in the head, to pay homage to the Primordial Venerable One. At noon, visualize the Yang spirit of the middle Dantian going to the Crimson Palace, the inner cultivation center in the heart, to pay homage. In the evening, visualize the Yang spirit of the lower Dantian going to the Dantian to pay homage, then riding Qi out from its original place.

At dawn, the Yang spirit rides the blue Qi within the Mud Pill to pay homage to Yuanshi. At noon, it rides the yellow Qi in the heart to pay homage to the Dao Lord. In the evening, it rides the black and white Qi in the kidneys to pay homage to Lord Lao. When inner Qi joins with outer Qi, and the outer spirit answers the inner spirit, their resonance comes in an instant, as swiftly as an echo answering a call.

Incantation for Guarding the Spirits During the Morning Rite

The mysterious text of the Cavernous Void scatters Yin Qi and nourishes Yang Qi. Red sunlight shines upward; a golden palace appears in radiant brilliance. The Mysterious Altar brightens, and the gates of Heaven open wide together. True immortals descend and appear; demons and malign spirits retreat after their disturbance. Light turns back to illuminate the Jade Portal and refine and nourish the Spirit King. The nine breaths are complete; ascend to the Jade Hall.

Incantation for Guarding the Spirits During the Midday Rite

The golden Dharma wheel radiates intense light, illuminating Ziwei, the Celestial Emperor’s abode. The Emperor commands that demons and evil spirits be destroyed. Light descends upon the Three Heavens, and the Six Grottoes—the six celestial grotto-heavens—are purged of evil and wrongdoing. The divine hosts of the Three Offices are at peace, and none of the Nine Gates, the celestial passes, is wanting. The pure Yang energy shines in all its splendor, and all the immortals come to take refuge. They ascend to the Fire Palace, abode of the celestial fire deity, to pay homage to and cultivate Yuyi, the name of the sun deity.

Day One: Sunset Invocation for Guarding the Spirits during the Rite

The Lord of the Brahma Heavens issues a command: destroy demons and evil spirits. Light descends upon the Three Heavens, and the Six Grottoes are purged of evil and wrongdoing. The divine hosts of the Three Offices are at peace, and none of the Nine Gates is wanting. The pure Yang energy shines in all its splendor, and all the immortals come to take refuge. They ascend to the Fire Palace to pay homage to and cultivate Yuyi.

The Brahma-Heaven Qi, the pristine primordial energy of the lofty heavens, pervades the Nine Pure Heavens of Miliro, the far-reaching and limpid celestial realm. Its light is tranquil and complete, shining throughout the ritual altar. Clouds of incense gather into a wondrous vision, and the lamp of wisdom shines brightly. The Ninefold Depths, the furthest reaches of the underworld, emerge from darkness; the karmic paths of beings remain ever alive. Jade radiance gleams, and the gates of the immortal halls and jade towers stand open. Golden light never goes out; together with the immortals, one ascends to heaven.

Day Two: Dawn Invocation for Guarding the Spirits during the Rite

Clear light from heaven shines high above, revealing every shadowed place. In the Grotto of Emptiness and the Sun Valley, true immortals soar upward. Fiery clouds burst apart, and the golden Dharma wheel appears in due time. Gather and harmonize the primordial Qi, filling the immortal robes with light. Fusang, the legendary tree where the sun rises, ushers in a new cycle; the Yang energy of spring moves in harmony. Pay homage to the Great Red One, a revered celestial deity or celestial realm, and absorb and cultivate the mysterious Dao.

Day Two: Midday Invocation for Guarding the Spirits during the Rite

Crimson divine light blazes as one ascends to pay homage to the Jade Capital, the Celestial Emperor’s palace in heaven. Divine generals guard the Eight Gates, and the Six Heavens—the six kinds of malevolent celestial spirits in Daoism—disperse their sinister influence. The radiance of heaven mingles with the sunlight, and the underworld, too, becomes clear and pure. The red talisman circulates within; dark, ugly, and evil beings vanish. The Celestial Troops are mighty, striking down demons and wicked spirits. Corpse demons, evil spirits that continue to cause harm after a person’s liberation from the corpse, perish and fall away, allowing one to retain an immortal lifespan for long ages.

Day Two: Sunset Invocation for Guarding the Spirits during the Rite

The pure and radiant true vision appears, and bright stars fill the sky. True immortals arrive riding clouds, and the highest sages descend before the seat. Cloud vapors gather into incense seals, trails of burning incense curling like written characters; a jeweled canopy covers the True Field, the inner landscape in which practitioners visualize and cultivate their Qi. The Divine Mother of Jade Clarity, a goddess dwelling in the Jade Clarity realm, bestows the wisdom to understand the mysterious Great Dao.

Heaven and earth unite in harmony and peace, enduring through countless kalpas without end. The transformations of all things are brought into unity, and one ascends to the Jade Chariot, the vehicle or palace of the immortals.

Day Three: First Dawn Invocation for Guarding the Spirits during the Rite

The radiant light of the eastern morning star rises, and the Most True God turns back his chariot. The light of Dongyang shines everywhere, piercing through cloudlike garments. I ascend to pay homage in the Jade Realm, reach the True Dao, and grasp its hidden subtleties. I wander amid the Brahma Qi, ingesting and refining golden clay. The divine suns stand in ordered ranks, and clear, pure Qi flows out in all directions. Through the tribulations and cycles of the celestial circuit, I remain forever whole and undiminished.

Incantation for Guarding the Spirit while Practicing the Dao at Noon on the Third Day

In the central vision, a red sun hangs high in the sky, and celestial gods and Supreme Real Ones descend. They guard and seal the paths by which ghosts and demons come and go, preventing evil spirits from intruding. They return the Qi of the Five Yangs to the Six Positions and dispel Yin Qi until it vanishes without a trace. The Mysterious Palace is at peace; the three lights of the sun, moon, and stars shine clear. I refine a firm body, preserve it, and unite with the Dao of Great Illumination. I devote myself to cultivation to overcome calamity and unite my spirit with the Way of Heaven.

Incantation for Guarding the Spirit while Practicing the Dao at Sunset on the Third Day

The inner vision appears within the Mysterious Void, and Heaven and Earth seem to merge into one. Yin and Yang are harmonized; punishments and thoughts alike find their proper place. A lofty radiance shines bright and pure, illuminating my Celestial Court. The Jade Real Ones descend together, and the inner chamber of mystery opens to the light. I drink in yellow Qi to preserve the Dao and enter the realm of the Real. The Five Qi converge, and the Three Officials are clear and pure.

At Dawn: Opening the Incense Burner and Summoning the Officials

Summon the Three-Five Meritorious Officers within my body, the officials and messengers on my left and right, the incense-attending Golden Youths, the Jade Maidens who transmit words and scatter flowers, and the divine host of the Three Officials to appear.

At Dawn: Opening the Incense Burner and Summoning the Officials

Summon the Three-Five Meritorious Officers within my body, the officials and messengers on my left and right, the incense-attending Golden Youths, the Jade Maidens who transmit words and scatter flowers, the Five Emperors’ Talisman-Bearers on Duty, and the Incense Officials on Duty for the Day, thirty-six of each, to appear.

At Noon

Summon the Illuminating Meritorious Officers within my body, the high gods and immortal spirits, the Yang Gods of the Three Qi, the Three-Five Zhengyi Flying-Dragon Mounted Officers, the Harmonized Jade Maidens, and the Incense Officials on Duty for the Day, eighty-one of each, to appear.

At Sunset

Summon the divine immortals of the Three Officials within my body, the Real Ones of the Nine Gates, the divine youths of jade radiance and golden hue, the Jade Maidens of precious light, and the sacred assembly of the Elixir Chamber, sixty-four of each, to appear.

Establishing the Altar

Summon the Three-Five Meritorious Officers within my body, the immortal officers who attain bodily form through the Nine Yangs, the numinous youths of the Nine Qi, the divine immortal talisman officers of the Eight Gates, the True Gods of the Three Qi, and the Incense Officials on Duty for the Day, twenty-four of each, to appear.

Nine-Phoenix Talisman for Purifying Defilement

Form the Northern Emperor Mudra. Visualize nine phoenixes above your head and the Seven Stars before you, then spray water outward.

Incantation:

I respectfully invite the vital energies of the Northern Dipper’s seven stars to descend into this basin of water. Let every kind of unclean spirit—twenty-four of each kind—depart at once.

Nine-Phoenix Talisman for Purifying Impurity

Form the Northern Emperor’s mudra, a Daoist hand seal. Visualize nine phoenixes standing above your head, with the seven stars pointing forward. Then spray water from your mouth.

Incantation:

I respectfully invite the vital energies of the Northern Dipper’s seven stars to descend into this basin of water. Let every kind of unclean spirit leave this place at once and travel ten thousand miles away. Those who refuse to leave shall be beheaded and handed over to the White Youth of the West. Om wali, om wali, yun nuli duo juluo jieta suohe.

Diagram of the Nine Phoenixes Breaking Impurity

Body-Purification Talisman

Incantation:

The impure Qi has dispersed and been completely cleansed; the body’s three passes—the internal apertures spoken of in Daoism—have become clear and unified. The Golden Tower shines upon the Jade Chamber, where the Lord of the Mysterious Origin, a Daoist deity, dwells on high. The twenty-four perfected ones are all present; body and spirit ascend to a far-off realm. In accordance with the true liturgical precepts, act swiftly.

Heart-Purification Talisman

Incantation:

The Qi of the deity who rules the Scarlet Palace and the sacred, pure Brahma Qi dispel the dust and darkness, rising with the light. Through cultivation, one attains the dwelling of the perfected; the heart no longer thinks of worldly cares. In stillness, one pays audience at the palace of the Mysterious Heights. Sweet dew congeals like a fine jade cream. In accordance with the true liturgical precepts, act swiftly.

Mouth-Purification Talisman

Incantation:

Radiant heavenly light shines; jade elixir flows and gleams within the Jade Chamber. Through cultivation, one attains the dwelling of the perfected; the heart no longer thinks of worldly cares. In stillness, one pays audience at the palace of the Mysterious Heights. Sweet dew congeals like a fine jade cream. In accordance with the true liturgical precepts, act swiftly.

Mouth-Purification Talisman

Incantation:

Radiant heavenly light shines; jade elixir flows through the Jade Chamber. The twelve-storied tower—the successive passages within the body, including the throat—joins together, and jade milk flows into the Palace of Springs. The corpse impurity within the body is washed away; the ritual drum and golden bell ring in harmony. In accordance with the true liturgical precepts, act swiftly.

Ghost-Purification Talisman

Incantation:

Yin Qi disperses, and Yang Qi returns; the Jade Gate of the Mysterious Pass stands open. Pengshi, the corpse demon said in Daoism to dwell in the body and obstruct cultivation, turns to ash. At midnight, the heavenly thunder sounds. Flames burst forth to the Gate of Heaven, and the perfected one’s spirit carriage returns. In accordance with the true liturgical precepts, act swiftly.

Spirit-Union Talisman

Incantation:

The Qi of true Yang guards the chamber of the spirit. Original Qi returns and congeals into heavenly perfection. Corpse demons perish and fall away of their own accord; body and mind are concealed within the realm of perfect radiance. Spiritual Qi and Original Qi unite as one, and the three spirits pay audience at the Upper Capital. Above stands the Palace of Light; traveling to and fro within it, the Dao comes naturally to completion. In accordance with the true liturgical precepts, act swiftly.

Tablet of the Three Qi and Three Treasures

The master said: Whenever you enter a room to burn incense, whether in the morning or evening, first click your teeth together twelve times outside the room, then step across the threshold with your right foot first. As you enter, visualize four divine clerks, wearing robes with wide sleeves, who carry messages and guard ritual proceedings; then visualize four Jade Maidens and two Dragon-and-Tiger Lords, guardian deities. Follow the same procedure in the evening: click your teeth together twelve times outside, enter right foot first, and visualize these deities. Next, visualize the sky filled with clouds of blue, yellow, and white, then visualize clouds in five colors rising up. This entire ritual follows the same etiquette as an audience with the deities.