《灵书肘后钞》

The Three Origins (Sanyuan)—upper, middle, and lower—each take the number five, and together these make fifteen, with one general in overall command. The three generals each preside over five, and together they are called the “Three and Five” (Sanwu). Above, they can command the five directions; in the middle, they can link the five viscera; below, they can lead the Five Marchmounts. They can also connect above with the Three Heavens, steady the three hun-souls in the middle, and control the Three Offices below; and they can assist the Three Worthies, regulate the Three Gates, and subdue the Three Thieves.

They further command the Three Ding—the Celestial Ding, the Immortal Ding, and the Spirit Ding (Shen Ding). Above, they can call forth and dispatch the five stars; below, they can take command of the hundred spirits. They can also subdue the Five Demons and regulate the Five Essences (Jing). The Five Essences are the essences of Metal, Wood, Water, Fire, and Earth, and also the essential Qi of the five stars. Each day the Lords of the Five Stars send out the Five Essences, which, according to Earth days, Wood days, and other such days, bring down calamity and baleful influence; luminous stars appearing at night are the sign of this. The three generals can also drive back the five weapons. All this is the essential method of the “Three-and-Five Armillary Sphere and Jade Transverse” (Sanwu Xuanji Yuheng). Cultivate according to it for three thousand days, and one may ascend in broad daylight.

To use this method in treating illness, first visualize General Tang emerging from the left kidney. At first his form is only half a cun long; after he reaches the place of light between the eyebrows, he gradually grows: beside the body he stands one zhang and one chi tall, while if one is in the mountains and wilds, on the roads, or upon rivers and seas, he grows to eighty-one zhang. In his left hand he holds a credential staff, and at his waist he wears a sword and a talisman (fu), guarding the practitioner’s left side. When he meets vicious ghosts or spirits, he seizes them, cuts them down, and causes them to disperse.

One then visualizes General Ge emerging from the right kidney and General Zhou emerging from the heart. If one is to be received in audience by a sovereign, one should first visualize the three generals in attendance; when there is nothing to be done, one must not send them out at will. If one is in the ranks, judges that one cannot prevail against the opponent, and fears being killed, one silently calls to mind the names of the three generals and imagines them sheltering oneself with a barrier shaped like the Dipper (Dou), unseen by others. If one leads troops into the field as a commander, one should face forward and make ritual announcement to the three generals, continually visualizing them holding credential staffs, wearing swords, and grasping talismans, drawn up against the enemy; the enemy army will then be utterly defeated.

The three deputy generals of the heavens are the generals of the Lower Three Origins—Li, Huang, and Wang—the generals used in this method to slay the enemy. The Daoist methods of the Upper Three Origins are not permitted to be known.

When practicing the Dao (the Way)—that is, when carrying out and upholding Daoist methods—one should in every case know the “Divine Incantation of the Five Stars for Guarding the Body” (an incantation that borrows the power of the Five Stars to protect the body). Recite it twice each day. The three men, Generals Li, Huang, and Wang of the Lower Three Origins, are the Shen (spirit) generals in this set of methods who are charged with slaying and beheading; the Daoist methods of the Upper Three Origins are not to be made known to outsiders.

When practicing the Dao, one should in every case know the “Divine Incantation of the Five Stars for Guarding the Body.” Reciting it twice each day can make the light that guards the body full and bright, dispel evil Qi (vital energy), and return one to the correct Dao; when doubt or fear is met with, it may also be recited. This is the “Incantation for Guarding the Numen.” When an altar is set up for examination and summons (setting up an altar to summon Shen, examine them, and drive off ghosts and evil), if those above permit only one person to be saved, do not go on to use this method to deal with anyone else. In order to prevent ghosts and evil from confusing and disturbing, the practice must be called “guarding the One” (concentrating the mind and holding fast to a single thought). When ghosts, Shen, and demonic forces cause trouble, guarding the One will make them withdraw.

The Most High said: “So long as one thinks of the Dao with a single mind and acts in accordance with the Dao, ghosts will naturally be afraid.”

A person who wears the “Register of the Communal Commands of the Nine Provinces” (a Fulu (talismans and registers) connected with the communal deities of the Nine Provinces) will, on passing a shrine, be welcomed and ceremonially seen off by the Shen, who all come forth. Do not, out of anger, speak words that damage one’s own practice of the Dao.

Lord Zhao, whose courtesy name was Rui, studied Daoist methods from childhood. Because he slew ghosts and evil beings he was punished many times, and he has been in charge of the work of examination and summons for three thousand years.

The secret incantation must be recited every day, and others must not be allowed to hear it. The words of the incantation are: “Superior immortals and superior numina, protect and bless me so that I may attain long life. The hundred ghosts must all keep far away; the ten thousand Shen must each withdraw. Cause my bodily form to circulate and revolve, and to unite as one with the Dao.”

When subduing ghosts and Shen, one must not confine them for a long time; if they are to be confined, a time limit must be set. Even those guilty of the most heinous crimes may only be restrained and punished; to go beyond this limit is not the practice of cultivating the self and nourishing the Dao.

If someone does not believe in the Dao and wishes to harm oneself, write that person’s name on a Liuren Fulu (a Fulu made by the methods of the Liuren art) and cast it into a hidden place, so that the person yields of his own accord and receives punishment. To act contrary to this is not the practice of cultivating the self and nourishing the Dao.

If someone does not believe in the Dao and wishes to harm oneself, write that person’s name on a Liuren Fulu and cast it into a hidden place, so that the person yields of his own accord.

If the heart has a cold illness, expel it by exhaling with the “he” character formula; if it has a hot illness, expel it with the “chui” character formula. Liver illness uses the “xu” character formula, lung illness the “si” character formula, spleen illness the “hu” character formula, and kidney illness the “chui” character formula. What is spoken of here is a Daoyin method in which breathing is coordinated with particular mouth shapes and vocal sounds.

The Qi (vital energy) of Tianyi is the primordial Qi of Heaven. Thunder, too, is a kind of primordial Qi, and the sun and the moon each have a Qi of their own. The time for receiving the Qi of Heaven is the first day of the first lunar month, at the second point of the fifth watch. One first forms the wogu—clenching both hands with the thumbs pressed into the palms, a hand gesture of Daoist cultivation—faces east, and walks straight forward three steps. These three steps are taken straight ahead according to the “Gang ding-character” pace. The immortals say that bugang, the pacing of the Gang, is a manner of stepping like movement through the clouds, and that “straight” means upward.

Holding the breath and keeping the hands sealed, one recites the incantation:

“Qian: originating, penetrating, advantageous, and firm—the Six Jia unite with me. I receive the Qi of Heaven in order to nourish the body and drive out toxic evils, so that both within and without are regulated and treated. Inwardly it can eliminate the various illnesses of the body; outwardly it can gather in the hundred kinds of Jing (essence) and Qi. It settles the household and aids others, causing every toxic evil to withdraw and disperse. Originating, penetrating, advantageous, and firm—the Six Jia unite with me. I receive the Qi of Heaven in order to nourish the body and drive out toxic evils, so that both within and without are regulated and treated. Inwardly it can eliminate the various illnesses of the body; outwardly it can gather in the hundred kinds of Jing and Qi. It settles the household and aids others, causing every toxic evil to withdraw and disperse. Quickly, quickly, in accordance with the statutes.”

When the incantation is finished, one draws in the breath according to the directions: nine from the east, three from the south, seven from the west, five from the north, and twelve from the center. After five days, this same method may also be used to blow breath upon another person and treat swelling and pain caused by toxic evils—how much more, then, may it be used to regulate and treat oneself?

One may also receive the Qi of Leigong, the Lord of Thunder. Each year, at the first Jingzhe (Awakening of Insects), when thunder is heard, one faces the direction of the thunder, forms the wogu, and recites the incantation:

“I receive the Qi of the Lord of Thunder and the might and sound of the Mother of Thunder, in order to drive out the various toxic evils of the body, so that the common people too may all be regulated and treated. May I summon the generals of the Five Phases (Wood, Fire, Earth, Metal, Water) and the troops of ritual arts, to cut off every illness and blow forth the ten thousand kinds of Jing and Qi. Quickly, quickly, in accordance with the statutes.”

One then immediately secures and gathers the breath: nine measures of Qi are inhaled through the nose, ten measures of Qi are inhaled through the mouth, and one further mouthful is swallowed. After three days, one may blow breath upon all manner of ailments, and the ailments will recede in response. If this is done every year, it is efficacious year after year. Thunder Qi may be received as soon as thunder is first heard; even if one hears it while lying down, one may proceed in this way. If one hears thunder while walking or while sitting, one may likewise cultivate according to the method suited to that situation.

If there is urgent need, receiving thunder Qi immediately upon hearing thunder can also show a modest effect, yet it does not equal cultivating at the first thunder of each year. After three consecutive years of practice, it is said, the method may be used to treat the illnesses and pains of others and to eliminate insect poisons, with marked efficacy, and without any additional use of written documents or Fulu (talismans and registers). The “method” spoken of here takes the exhaling of breath to rescue others as its chief concern, while the drawing in of breath serves to secure and protect oneself; it is therefore called tuna (exhalation and inhalation).

The three talismans used for ingesting Qi are recorded in the Lingguan Anshen Jue (Formula of the Numinous Officials for Pacifying the Shen (spirit)).

In the pursuit of the Dao (the Way) of divine immortality and long life, there are six modes of cultivation.

The first is to receive Fulu (talismans and registers)—the talismanic mandates and ritual registers conferred by the Daoist teaching—and to establish guardian deities of the body, so that one is entered in the register of the living and exempted from the register of the dead; one commands the deities of the Six Jia and subdues the Three Officials (the deities who govern Heaven, Earth, and Water), regulating and healing oneself within while rescuing others without.

The second is to ingest talismans and wear written proclamations, so as to suppress evil and settle the mind and Shen (spirit), make the meridians firm and the viscera full, commune with immortal spirits, and set ghosts and deities to work in protecting people.

The third is to expel corpse-Qi (vital energy) and dispel defilement, so that one’s countenance endures and one’s spirit remains at peace.

The fourth is to submit memorials and petitions (documents presented to the deities), praying that disasters be removed and adversity resolved, that one’s lifespan be lengthened and one’s Shen and Qi retained; and, through such methods as releasing the imprisoned and deploying punitive talismans, to obtain prolonged years and long life.

The fifth is to perform Jiao offerings (Daoist sacrificial rites), announcing them to the immortal spirits and praying to commune with Heaven and Earth, subdue evil, and eliminate baleful misfortune; through such methods as release from the prisons and the burning of documents, one seeks exemption from the register of the dead.

The sixth is to uphold the methods of the Jing (scripture/classic) by means of incantations, helping the many to pass together through the calamities of the final age; inwardly one settles body and mind, and outwardly one saves all living beings.

One who possesses these six abilities may be called a “person who communes with the immortals.” The Most High says: “One who possesses the six penetrations is styled an immortal, yet this is not the same as having already ascended to Heaven.” While such people remain in the world, they can manifest all manner of transformations, are not harmed by the Three Officials, and receive the aid of the Five Dippers (stellar deities revered in Daoism); they can subdue ghosts and specters, rescue others, control demonic evils, and drive off baleful influences. When they practice talismanic methods and destroy illicit shrines, a single action very often takes effect at once.

If they guard secrets with care and continue their cultivation, they can in time become divine immortals. If, however, they suppose that their divine power may already be exercised at will and so cease their practice, and go on to speak recklessly of celestial portents and disasters, arbitrarily stir up contention, flaunt their arts, transmit them widely, and gather great crowds to preach and discourse, then the Three Officials will detest such conduct and will surely memorialize the Most High. Those who leak the secrets of Heaven and violate the methods of the Dao will in the end lose the Dao and die.

The Five-Star Zhi occurs in five kinds. Ordinarily only one can be seen, and the other four cannot; the one that can be seen is the light given off by the star zhi. Gaze for a long time upon the star mansion then in season: spring, summer, autumn, and winter each have a corresponding presiding star, and one watches the starlight according to the season. When the starlight is bright and pure, it means that Jing (essence) and Qi (vital energy) are showing themselves outwardly. Face the stars, close the mouth, and block the nostrils; when exhaling, click the teeth, and form the firm grip twenty-four times. Visualize the star mansion of the season coming before the nostrils, entering the nose, and then turning back into the mouth; escort it down with the golden liquor of primordial Qi, and swallow and absorb it nine times toward the east.

After a little while, breathe out the starlight and visualize it transforming into the Seven Stars, worn upon the head; then visualize the Dipper mansion arrayed in a horizontal line, or arranged as three Dippers, two Dippers, one Dipper, four Dippers, and five Dippers. All of these are methods of inner visualization. The scripture (Jing) says: “Swallow a single star, and wear the five Dippers upon the head.” Then escort the starlight down once more, swallowing and absorbing it nine times toward the east. After a little while, breathe out the starlight again and visualize it transforming into the Seven Stars, worn upon the head; then visualize the Dipper mansion arrayed in a horizontal line, or arranged as three Dippers, two Dippers, one Dipper, four Dippers, and five Dippers. All of these are methods of inner visualization. The scripture says: “Swallow a single star, and wear the five Dippers upon the head.”

The horizontal Dipper, the seated Dipper, the reclining Dipper, the suspended Dipper, the contrary Dipper, and the following Dipper—seven kinds in all—are all used to regulate and treat one’s own person. Practiced in this way, they can subdue every kind of malign influence, the hundred ghosts, the thousand spirits, and the myriad numina, so that the lower officials, stale Qi, and evil thoughts all disperse. Those who cultivate this method are said to be able to connect upward with the Starry Han (the river of stars in the sky), and to know the portents of calamity and change between Heaven and Earth, together with the signs of good and ill fortune, of fengshui, and of success and failure; the Jing and Qi of the stars will manifest a response to the person.

When cultivating the Six Jia talismans (Fulu, talismans and registers, associated with the divine generals of the Six Jia), one need not be bound by the year, the month, or the day. This is a method for guarding the body, regulating the viscera, and seeking long life. Wherever there is illness, take the talisman according to the Diagram of Containing the Shadow, write it out, and paste it there. This is called “externally suppressing ghosts and spirits,” and it is said that one is cured in no more than three days. Within the body one must also join this with visualization of the talisman method, so that the various illnesses remove themselves.

When guarding the body, one should constantly visualize the Seven Stars, in order to regulate the viscera and seek long life. At the place of illness, take the talisman according to the Diagram of Containing the Shadow, write it out, and paste it on. This is called “externally suppressing ghosts and spirits,” and it is said that one is cured in no more than three days; within the body one must also join this with visualization of the talisman method, and the ten thousand illnesses can then be eliminated. What is meant by guarding is to imagine the Seven Stars worn upon the head and trodden beneath the feet; the postures of a horizontal line, of sitting upright, of lying prone, and the like are all treated in the same way. To suppress is to imagine the stars suspended before the forehead; to wear is to imagine the stars at the crown of the head; to tread is to step according to the four cardinal directions. The horizontal Dipper is to imagine the Dipper mansion stretched across the chest; the seated Dipper is to imagine oneself seated upon the Dipper mansion, as if wearing a sheng (its shape is unknown). The reclining Dipper is to imagine the Dipper mansion standing upright like a person. The method of the walking Dipper is shown in a separate illustration later.

The inner method of visualizing the stars is, on the whole, the same as the outer practice.

The Yu Step.

First, hold the breath (Qi) and begin walking from the left foot, taking three steps in all and treading out nine footprints. The distance between steps need not be fixed; it should be arranged according to the size of the altar space. When the altar space is large, walk the Seven Stars ding-character steps; every step must conform to the rule of the ding-character step, and if even one step fails to form the shape of the character ding, it does not qualify. If, when the steps are finished, one has still not reached a corner of the altar, continue in an ordinary pace and simply circle the altar once. Whether a great Jiao or a small Jiao is held, there is no need to establish a separate boundary beforehand.

After the boundary has been established, hold water in the left hand and a sword in the right. At the northwest corner of the seat, stir the water three times with the sword, then recite the incantation: “Jing (essence) of the Seven Stars of the Northern Dipper, enter this water. Ghosts of the hundred afflictions, flee quickly ten thousand li away; if you do not depart, you shall be beheaded. Quickly, quickly, in accordance with the statutes and ordinances.” Then withdraw to a place some distance from the seat and sprinkle the water all around. Next recite again: “General Who Beheads the Deviant, Envoy Who Seizes Ghosts, …” The wording of the original is incomplete at this point. Then repeat: “Jing of the Seven Stars of the Northern Dipper, enter this water. Ghosts of the hundred afflictions, flee quickly ten thousand li away; if you do not depart, you shall be beheaded. Quickly, quickly, in accordance with the statutes and ordinances.” After that, withdraw farther and sprinkle the water. Finally recite: “General Who Beheads the Deviant, Envoy Who Seizes Ghosts, drive out and repel baleful influences, and do not allow ghosts or malevolent essences to invade and harass at will. Quickly, quickly, in accordance with the statutes and ordinances.”

At night, face north and tread the Seven Stars ding-character gang steps.

The method for removing the Three Corpses is as follows. Ordinarily, on the fifth day of the fifth month, take five sheng of peach leaves, pound them thoroughly, and apply them while seated, so that the medicinal Qi enters the nine orifices of the lower body and the abdomen. From morning until evening the corpse-worms are expelled, and in this way one can be freed from calamity.

The “Duzhangbi Seal” is the seal that governs every kind of Fulu (talismans and registers). “Du” means to exercise overall command; “zhang” is a term for recording quantities; “bi” means to bring a matter to completion. That is to say, the seal is used to register and to exercise the authority of the various official generals, clerks, and troops. This is an important outline of the methods of the Dao; it also sets forth the sequence of cultivation and the means of preserving one’s nature and life and of settling body and mind. “Dubu,” for its part, is the system that commands and restrains the various named categories of Fulu.