《秘藏通玄变化六阴洞微遁甲真经》

The True Scripture of Concealed Treasure on Penetrating the Mysteries, Transformation, and the Six Yin Cavern-Subtle Dunjia, Volume One

The Supreme One (Taishang) said: Whoever is about to transmit this method must first bathe and purify the body, solemnly light fine incense, gaze up toward Beichen (the North Star), and offer a sincere prayer. Address the Jade Emperor, Supreme Lord of August Heaven; the Primordial Sovereign Xuannü of the Nine Heavens, the Supreme One's Mysterious Lady; and the Sage Master, Supreme Lord of the Dark Heaven, saying:

"This disciple is a disciple of the Supreme One. Not long ago I received the Supreme Jade Maiden's Scripture (Jing) of the Six Yin Cavern-Subtle Method. I wish to entrust myself to it, uphold it, and cultivate according to its rules. I pray that Heaven bestow blessings and Earth send down good fortune, so that I may soon perfect the great Dao (the Way) and fulfill my aspirations. Having received this scripture, I will observe the following for all time: I will not speak of it rashly, I will not deceive or speak falsely, I will not carelessly reveal it to those unfit to receive it, I will not presume to use the method for wicked ends, and I will not covet side paths or miscellaneous arts.

"Having obtained this method, I first wish to seek long life. Next, I wish to benefit the people, relieve the multitudes, and assist the state. When I withdraw from the world, I will cultivate alone in purity and sweep away demons, evil spirits, and malign influences. I only hope that the Three Heavens (the three celestial realms of Daoism) will observe me clearly and that all things will know my heart, and that I will be granted the power of spiritual communion so my wishes may be fulfilled. If I misuse this method for sorcery or wickedness, I willingly accept Heaven's punishment, and I ask that the sacred and true ones withhold their protection.

"Swiftly, swiftly, let it be carried out in accordance with the statutes and ordinances."

After the transmission, choose an auspicious day and prepare seven oil-and-flour cakes, seven huanxi dumplings, seven pieces of clean cloth, and seven cups of jujube broth. At the second watch of the night, when the stars and moon are bright, face the Northern Dipper and set out seven places of offerings. Light a roaring fire and burn incense. Holding this scripture in both hands, bow one hundred times, and then declare:

With sincere and single-minded devotion, I gather my spirit (Shen), bow again, burn incense, and solemnly take this oath. I am a disciple of Taishang (the Daoist title for the highest divine honored one), long practiced in the Way of purity and stillness (Dao), sincerely attuned to the will of Heaven, and hoping to leave the dusty world and return to Penglai (the legendary island of the immortals). I respectfully pray and report this matter above, and humbly ask the spirits to look down with compassion.

On such-and-such a month and day, I received the Taishang Yunü Liuyin Dongwei Jing (Scripture of the Six Yin Cavern Subtleties of the Jade Maidens, a scripture of the Daoist Dunjia method). Now I am preparing to practice this method, and I ask the spirits to bear witness to my vow. Having received this method, I dare not use it lightly. Unless I face urgent danger and must save a life, I will never use it recklessly. Now I respectfully face the sacred image and swear sincerely: if I fail to keep this oath, I willingly accept the punishment. Whether the need is urgent or ordinary, I pray that the spirits will protect and aid me.

Then I step forward, burn incense, bow again, and whisper this prayer: "I hope that two or three Jade Maidens will become my messengers, ascending to the celestial court and descending to patrol the human world, flying swiftly to protect me. I ask them to dispatch talismans and seals (Fulu) on the wing, expel baleful influences, and slay and destroy demonic evils; whenever there is need, may they all be at my command. I humbly ask the spirits to look down with compassion."

I burn incense and bow once more, praying: "The matter I have reported has been presented before the imperial presence (the place where the deities dwell). I humbly ask your majestic power to protect me at all times." After the bows are complete, I put away the incense stand.

On another auspicious day, I prepare a cup of tea, a cup of wine, and a plate of fruit. At the second watch of the night (ergeng, roughly nine to eleven o'clock), I withdraw from others and set up the incense stand beneath the North Star (Beichen, the Pole Star and the celestial direction it represents), under the eaves of the house. I burn incense, bow, and sincerely pray and invite them:

Zhenwu Lingying Zhenjun (真武灵应真君), Perfected Lord who Quells the Heavens at the Northern Pole, I ask that you descend at this very hour tonight. I have a small matter, and I bow in reverence to report it to you. I uphold the decrees conferred by the Supreme One (Taishang) and practice Fulu (talismans and registers) according to the rites, in order to slay ghosts and demons and drive out baleful qi. I do so to help keep the state stable and households at peace, to seek immortality and study the Dao (the Way), and to relieve the orphaned, the lonely, and the poor. For this reason I respectfully invite you to descend. I have a small matter, and I bow in reverence to report it to you. I uphold the decrees conferred by the Supreme One and practice Fulu according to the rites, in order to slay ghosts and expel evil, bring peace to the state and to the home, seek immortality and study the Dao, and relieve the orphaned and the poor.

I wish to perform this rite according to the Scripture of the Six Yin's Cavern Subtleties (Liuyin Dongwei Jing), and to command two or three Jade Maidens (Daoist deities), so that Heaven and Earth may be tranquil and harmonious and evil demons subdued. This is the aspiration I hold in accordance with the principles of the rite. I respectfully ask the Lord to observe it clearly and to bestow the support of your divine might. May I rely upon the High Perfected (Daoist venerated deities), that they may long dwell in their rightful seats. The place where the seal is set is the ritual arena (the altar where the rite is performed). I respectfully ask the Lord, in your compassion, to extend your grace and manifest your sacred virtue. Then, joining the two thumbs to form a hand seal (a method of pinching the fingers or joining the hands in a particular way), recite the invocation:

Heaven is clear and Earth is at peace; the Yin is turbid and the Yang is clear. With eyes wide open and hair unbound, the tortoise and the snake unite as one. Holding the precious sword, I slay the evil spirits. Come to my dwelling and take your honored place as lord of the Six Yin. Hear my petition and follow my words. Guard the center for long years, and protect my cultivation until I attain immortality. Swiftly, swiftly, as the statutes and ordinances command (ji ji ru lü ling; the command that the decree be carried out at once).

Recite this seven times. Then burn incense once more and make this prayer:

I wish for the two or three Jade Maidens to become my envoys, to heed my commands and help me drive out evil and carry out my work. I respectfully ask the Lord to protect them and, together, to assist the spirits; this is my honor. I bow again, and then send the spirits off to return to their seats.

The Grand Assembly Sacrificial Rite

On a guihai day (one of the days in the sexagenary cycle), first prepare the memorial and the talismans, and respectfully invite the spirits to descend. Others should withdraw outside. The night before, prepare the offerings and burn incense. Set up the altar and perform the rites, facing north. Before the altar, visualize the form of the deity, then knock the teeth together and make this prayer:

"The commandery of such-and-such is holding a grand assembly sacrificial rite."

On a guihai day, first prepare the memorial and the talismans, and respectfully invite the spirits to descend. Others should withdraw outside. The night before, prepare the offerings and burn incense. Set up the altar and perform the rites, facing north. Before the altar, visualize the form of the deity, then knock the teeth together and make this prayer:

"I, a disciple of such-and-such commandery who bears such-and-such register, respectfully offer the first invocation."

Ancestral Master Beiji Zhentian Zhenwu Yousheng Zhenjun (the Perfected Lord Zhenwu, Protector and Sage, who Quells the Heavens at the Northern Pole), I ask that you descend to witness and safeguard this great rite. Offer incense and pour the wine.

Now invoke the Perfected Lord of Dingmao.

Respectfully I invite the Jade Maiden (Yunü) of Dingmao, Zu Rizhi (one of the Six Ding Jade Maidens), styled Baozhong, titled True Lord of Boundless Benevolent Fortune (Wuji Renfu Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar. Burn incense, then burn the combined talisman (Fulu), recite your own incantation, and blow the qi of the direction you face onto the talisman. Then continue the invocation.

Respectfully I invite the Jade Maiden of Dingchou, Hei Wushang, styled Taihe, titled True Lord of Heaven-Spanning Benevolent Truth (Hengtian Renshi Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar.

Respectfully I invite the Jade Maiden of Dinghai, Lu Mingji, styled Guangyang, titled True Lord of the Benevolent Origin of the Capital Court (Dufu Renyuan Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar.

Respectfully I invite the Jade Maiden of Dingyou, Jiu Qinling, styled Zhengyi, titled True Lord of Benevolent Excellence, Second Only to the Foremost (Yafu Renxiu Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar.

Respectfully I invite the Jade Maiden of Dingwei, Cheng Suling, styled Xuanying, titled True Lord of Incomparable Benevolent Attainment (Wubi Renzhi Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar.

Respectfully I invite the Jade Maiden of Dingsi, Zhu Fucheng, styled Wenguang, titled True Lord of Highest Benevolent Virtue (Gaoshang Rende Zhenjun). Please hear my incense offering and petition, and descend to the ritual altar.

I have now respectfully invited the six Jade Maidens above, and I am grateful that all of you have descended. I humbly beg that your true spirits extend your grace widely, answer my petition by lowering your sacred chariots, and receive my sincere prayer. Then form the hand seal with the middle finger of the left hand, and form the Great Sha Script seal with the right hand. Click the teeth thirty-six times, and recite the Eight Plain Hidden Words of the Six Yin and Six Ding Jade Maidens. The incantation is:

The radiance of the dragon shines across the Nine Qi, and the spirits of the Five Peaks follow and arrive; the Four Sages of Tianpeng, together with the deities of the ten directions and the eight extremities; the hundred spirits of the Dipper stars and the twelve day-ruling deities. Six Ding Jade Maidens, please let your sacred light descend, and assist in carrying out the rite, enforcing the decree, and summoning the spirits. I act by the command of the Most High Lord Lao (Taishang Laojun), in accordance with the all-penetrating law and decree. Recite the incantation three times in succession.

Next, form in turn the personal seals corresponding to each of the Six Ding, and call out the name and title of each Jade Maiden in order to carry out the summoning.

Then perform the pacing of the Dipper (tagang budou), stepping in the prescribed pattern to accompany the ritual.

Conceal the body and erase all traces, then advance along the Gang steps (Gangbu, a prescribed pacing that symbolically walks the Gang stars of the Dipper) and the direction of the Kui Star. I can see that person, yet others cannot perceive me. I command animals and plants as I wish, and at a single shout of command, ghosts and spirits follow. I move as swiftly as water and fire, and stir up wind and thunder. I can turn marshes into mountains, and I can overturn the earth and invert heaven and earth. My own body is firm, at peace and still. May I live ten thousand years and unite with the Dao (the Way) to become an immortal. Swiftly, swiftly, in accordance with the statutes and decree of the Mysterious Maiden of the Nine Heavens.

Gather the Qi (vital energy) of each direction and blow it into the altar, then respectfully invite the Jade Maidens (spirits invoked in Daoist rites) to take their seats according to the directions. Burn on the altar the six talismans you use. Then knock the teeth together, close the eyes, and visualize the six Jade Maidens descending to the altar. Bow again and offer incense. Then recite this invocation:

"Your disciple now respectfully invites the True Lord Zhenwu. Furthermore, I burn incense to summon two or three Jade Maidens. I visualize that they have descended and taken their seats. Your disciple, so-and-so, kowtows and bows again. Your disciple is a follower of Taishang Laojun (the Supreme Venerable Lord) and has long upheld the sacred Dao, seeking longevity. I follow the rules of purity and tranquility, carry out profound and mysterious works, draw near to the great Dao, and cultivate in accordance with the mandate of Heaven. Upward, I deliver the souls of my ancestors; downward, I relieve the people from calamity and plague. Your disciple holds the ordination registers (Daoist credentials of rank, together with related ritual texts) and acts according to the methods of the Dao. Now I wish to set up an altar and adorn a purified chamber, preparing in accordance with the Keyi (liturgy) to make offerings to the True Lord. Relying on the radiance of the spirits, I beg you to look upon me. Your disciple hopes to complete the path of immortality and to act for the stability of the state and the peace of the people. With incantations and Fulu (talismans and registers), I drive away evil and govern ghosts. Upward, I assist what the state requires; downward, I support life and body. Whether the matter is great or small, in everything I undertake, I rely on the mighty spirits and immortal perfected ones to serve as messengers, to assist your disciple in performing the rites, and to follow your disciple's direction. In the east, west, south, and north, may all obey the command. Whenever a name is called and a seal is drawn, may the immortals and perfected, hearing the summons, descend at once. Remember what has been said, and do not break faith. Your disciple offers incense and bows again, approaches softly, and speaks in a low voice:"

"I act under the command of Taishang Laojun and the decree of the Jade Emperor, to harmonize heaven and earth, to steady and assist the state, to raise troops and undertake campaigns, to command ghosts and spirits, and to expel evil. Now I make offerings to the immortal spirits and ask all of you to serve long as protectors and attendants. You should change in accordance with my needs of the moment and act according to my instructions. If anyone does not obey, the command of the Supreme One shall be carried out... Majestic..."

By the command of the Supreme One (Taishang, the venerable deity of Daoism) and the decree of the Jade Emperor (Yuhuang Dadi), I harmonize the cosmos and steady and support the state. When troops are raised and set in motion, I cause ghosts and spirits to drive out malevolent forces. Now I make offerings to the immortal spirits, hoping they will long be my aid. You should accord with my shifting circumstances and act according to my arrangements. Should any refuse to obey, the command of the Supreme One and the decree of the Jade Emperor will be carried out: your spirit bodies will be severed and your De (Virtue/Power) destroyed. I respectfully entreat the many spirits to hear me, and to lend an ear to my prayer.

Bow again, burn incense, and raise the wine. Then lay out the kneeling cushion, kneel and bow, knock the teeth, and pronounce the invocation:

Your disciple So-and-so, on the night of the great assembly, reverently makes offerings to the two or three Jade Maidens (female immortals). I reflect that my nature is spontaneous and natural, and that in my heart I have received the Heavenly Script (talismanic mandates or documents transmitted from the celestial realm). My original master made a covenant with me, and I have also received transmission from the Supreme One. Today, meeting this great assembly, I offer wine and food. I ask the Earl of Wind (Fengbo, the wind god) to sweep, and the Master of Rain (Yushi, the rain god) to purify the altar.

The officiant, So-and-so, whose heart delights in auspicious matters, declares his name, hoping to receive the True Light (the radiance of the perfected spirits) and to serve them to the end of life, never forgetting. Today an offering is set out: fine food and fragrant dried meat. The jujubes of Anyi have fine pits and thick flesh. I ask the spirits to sweep the ritual ground and purify the altar. The officiant, So-and-so, whose heart delights in auspicious matters, declares his name, hoping to receive the True Light and to serve them to the end of life, never forgetting.

Today I bow and offer fine food and fragrant dried meat. The jujubes of Anyi have fine pits and thick flesh; the fragrant wine is poured out in streams; there are the five fruits of the season and pure white grain. I ask the spirits to drink the wine, receive the offering, and eat their fill. May you, once sated with wine and food, follow my movements and aid my advance and retreat. Whatever I pray for, may each matter be fulfilled. Remain always at my side and protect me constantly. May all that I wish turn out well and auspicious; wherever I go, may I travel with the perfected spirits. Whether I vanish or appear, come or go, enter or leave, may all things be peaceful and sound. May I swiftly attain the great Dao (the Way) and reach the immortals' realm early. If I meet hardship, may the perfected spirits grant me good fortune; if I seek anything, may they go with me. When I enter hostile territory and defend the state, may all go smoothly. Guard my body, that I may be hidden together with heaven and earth. I pour out the wine in offering and respectfully invite the spirits to partake. Quickly, quickly, in accordance with the statutes and decrees of the Supreme One.

Bow again and burn incense, then recite each of the incantations in turn. Draw in a breath, blow it toward the seat, and silently recite in your mind:

The Jade Maiden of the Dingmao day (the goddess of the Dingmao day) received the Six Yin Scripture (Liuyin Jing) and the True Text of Cavernous Subtlety from the Supreme One (Taishang, an exalted Daoist deity). She knows the surnames of the spirits and the names of the immortals. She possesses methods for summoning immortals and methods for commanding spirits, and she can travel to and from the Three Realms (the differently layered worlds described in Daoism) and pass in and out of the Netherworld (the dim and distant domain). Whether walking, resting, sitting, or lying down, she relies on the protection of the perfected immortals; once summoned, they arrive at once. Let all matters of the human world be made known to me. I offer the radiance of light as repayment and thanks, and I pray that there be no disobedience. Swiftly, swiftly, as the statutes and ordinances command!

The incantation that follows "Swiftly, swiftly, the surname, knowing the immortals' names" repeats the sense of the preceding passage: one knows the names of the immortals and is able to summon them and command spirits, travel through the Three Realms, and pass in and out of the Netherworld; in every posture one relies on the perfected immortals, who come as soon as they are summoned, so that I may understand the affairs of the human world. I offer the radiance of light as repayment and thanks, and I pray that there be no disobedience. Swiftly, swiftly, as the statutes and ordinances command!

Recite the incantation three times. Draw qi (vital energy) from the Dingmao direction and blow it toward the place where it will be used; then blow from the Dingchou direction, and proceed in the same way for the other directions. Then burn incense with sincere devotion and say:

I am able to command the Six Yin (powers in Daoist numerological arts associated with yin qi and yin spirits) and pass in and out of the Netherworld. I have no fear and am not startled or disturbed. Turn as my Fulu (talismans and registers) turn; act as my seals direct. Remove all calamities, and bring blessings to my person. Move by day and lie hidden by night; do not defy my command. Swiftly, swiftly, as the statutes and ordinances command!

When these steps have been completed in order, set all six positions in their proper places. Burn incense and bow again. Take up one talisman, twist it into a small round pellet, and swallow it with the wine from each position. When the thanks and bows are finished, set all six positions in their proper places once more. Burn incense again and say:

Now that I carry out this method, I am the teacher, and the true Dao is my disciple. The spirits I wish to send out must follow me, and from this day forward they shall not leave my side. The gold coins and cloud horses (paper money and paper horses used by the spirits on their journeys) are given to help the true spirits on their way. In whatever I undertake, there must be no breach of faith. After burning the paper money, put away the altar.

Memorial presented by Zhao Pu, Right Vice-Director of the Department of State Affairs in the Song dynasty, upon offering up this scripture:

Your servant has heard that when the Way of Heaven can be measured, it can cover and shelter all things broadly; and when a person has extraordinary talent, achieving great deeds is not difficult. If the fortunes of the age are favorable, one will surely meet the moment when wind and clouds converge.

I once followed Your Majesty on campaign and helped to recover the various states. Some of the books in the secret archives have occasionally gone missing. My merit cannot compare with that of Xiao He of the Han, yet my wish to repay the throne is no different from his. The books kept in the various secret pavilions are truly hidden away. Among them are such esoteric texts as the Taibai Yin Jing (Scripture of the Taibai Yin), the Thirty-Six Bureaus for Driving Thunder in War, the Diagram of Qi Cycles (Qi), the Twelve Precepts for Raising Wind and Clouds, the Canon of the Water-Shrinking Tortoise, and the Divine Scripture for Uprooting Trees, in numbers too great to count. Yet it is not easy to grasp what these books actually contain: their principles are profound and obscure, and their wording is tangled and sprawling. Some books require that one never drink wine for the rest of one's life after receiving the precepts, and some methods require a practitioner's entire clan to abstain from meat and pungent foods. To follow one is to be unable to follow another. The methods sometimes contradict one another, and it is said that violating them brings great calamity that cannot be remedied in time. In my humble view, such practices cannot be called complete.

One day the hermit Liu Han of Mount Luofu came to call on me. I told him that there must have been a secret art of war in antiquity. He agreed, yet said it was still not enough, and took a purple pouch from his desk. He burned incense and made obeisance, then opened the pouch, took out a book, and handed it to me. He said: "After the Yellow Emperor obtained this book, he defeated Chiyou on the plain of Banquan and stored it in the Celestial Treasury (the storehouse of the Heavenly Emperor). It was later passed down to Yao, Shun, Yu, Tang, King Wen, and King Wu, and was lost during the Warring States period. The First Emperor of Qin once obtained it and, aided in secret by the spirits, unified the realm; later, because he acted without the Dao (the Way), he lost the book again. From the Qin dynasty through the Han, some among the feudal lords obtained it, but by then much of it had been scattered in many places."

Alas, some who obtained this book could not keep hold of it, and others acted on it without sufficient reverence, so none of them succeeded. Only five men, Chen Ping of the Western Han, Deng Yu of the Eastern Han, Zhuge Liang of Shu-Han, and Guo Ziyi and Li Jing of the Tang, used the book with reverence and care after obtaining it, and again and again devised stratagems that none could fathom. Whenever they mobilized troops, set out on campaign, raided a camp, or seized a stockade, thunder, lightning, wind, and rain seemed to arrive at the very moment they were needed. After these five, the art was no longer transmitted in the world.

I am averse to worldly affairs and lived in seclusion on Mount Luofu for many years. My late master treasured this book for many years and once warned me: "If you meet a sagely and enlightened ruler who founds a new fortune, a true person (zhenren) will surely come to assist him. You should present this book to him. If the ruler carries it out with reverence, caution, and sincerity, his achievements will be no lesser than those of the five." I respectfully practiced according to this book for about half a year. At times I heard someone at my ear discussing matters of state and war. I looked around the room and saw no one, and was perplexed. The voice sometimes said: "I am a divine being of the Six Jia (the guardian deities honored in Daoism). Do not doubt me." From then on I grew still more reverent and fearful. Later, forecasts came to my ear without cease, concerning so many matters each day that I cannot list them one by one.

I personally served Your Majesty in quelling the bandits and recovering lost territory, and our progress was swift. This was not because my strategy was brilliant or my foresight deep, but truly because six spirits lent their aid. When the armies set out, Wang Quanbin, Cui Yandi, Liu Guangyi, Cao Bin, and others all knew that I was practicing this divine method. I predicted that on a certain day it would rain, on another day the wind would rise, and on another the enemy camp would be burned, and every time there was no error. This art may be called both mysterious and swift. How could Liu Han have been an ordinary man? He later withdrew into seclusion, his traces fell silent, and no one knows where he went. Could it be that Heaven has bestowed this method upon our Great Song?

This book gathers the secret methods of many schools, and it is truly a profound text not lightly transmitted. I have set down the circumstances truthfully and present it with care. From beginning to end, the talismans and incantations in the whole book amount to little more than a thousand characters. I humbly request that it be stored in a jade casket (a precious jade case for books), so that it may forever protect the fortunes of the state, keep the nation long prosperous, and rely on the protection of the divine heavens. On the first day of the seventh month of the fourth year of Kaibao, by imperial decree, this book was placed in the jade casket and deposited in the Secretariat Pavilion.

It is said that in ancient times Chiyou rose in rebellion, and the Yellow Emperor (Huangdi) fought him again and again without victory. Huangdi sighed and said, "I have heard that when Fuxi governed the world, there was no warfare. Now Chiyou is no more than a mortal man, yet he has stirred up a baleful, malign energy. My campaigns achieve nothing and my battles are not won. This is my own fault."

Suddenly, auspicious clouds of five colors descended from the sky. Within them stood six Jade Maidens holding scrolls, and two youths came forward to deliver a message: "By order of the Mysterious Woman of the Nine Heavens (Jiutian Xuannü, a Daoist goddess), we bring the three-scroll Dunjia Talisman Classic (Jing) to help you fulfill your wish to subdue your enemy." They explained that this text concerns the fortunes and misfortunes of heaven and earth and the auspicious and inauspicious signs of the Bagua (Eight Trigrams). It teaches one to discern the changes of wind and cloud and the success or failure of the seasons, to observe the waxing and waning of the sun and moon, to judge whether Yin-Yang runs with or against the flow, and to understand the omens of the stars and the outcomes of human contests. It is an art for meeting ten thousand kinds of change.

Huangdi knelt long and received the book. After the youths and Jade Maidens had departed on the clouds, he opened the case and found the three scrolls of the Yinfu Jing (Scripture of the Hidden Talisman). The upper scroll treats the immortals' alchemical refining, "embracing the One" (baoyi, the cultivation ideal of holding to singular focus), and the methods of long life. The middle scroll describes how to bring peace to a state and comfort to its people. The lower scroll concerns warfare, and the Dunjia arts within it were the methods handed down by the Mysterious Woman of the Nine Heavens. Having obtained the book, Huangdi set up an altar and made seals, swords, and the implements for issuing commands. Following the book's methods, he fought Chiyou on the plain of Zhuolu and finally won. He then stored the book in his golden hall. Later, when the world fell into chaos, Chao Huangyang took the book out and it passed into the hands of the people. Those who obtained it were said to be destined by past affinity and to be fortunate; whoever encountered it could, like an immortal, decide a battle. The art should be treated with great care and never passed on to those of shallow aptitude.

The scripture goes on to say that the Six Ding (Liuding) are upright deities who protect the world and differ from ordinary spirits, and that the Azure Dragon, the Hall of Light, the Great Yang, and other spirits regularly accompany the Jade Maidens and can be called upon to serve. It then teaches a method for concealing the body and hiding one's form. The practitioner holds a blade in the left hand, holds in a single breath, and draws a circle to the right. Depending on whether the enemy is inside, outside, or in open country, one lays out a corresponding six-foot ritual arrangement, and sets out six counting rods, each one foot two inches long, in the order that matches the Azure Dragon according to the ten-day period. The rods are first laid straight to the Gate of the Jade Maiden, then laid across to close the gate, and the practitioner departs through the Gate of Heaven and the Door of Earth. Once the gate is closed, the practitioner's form is hidden; each rod is visualized as a person. The practitioner then visualizes the Jade Maiden arriving at the position of Taiyin (the Great Yin) and firmly believes that outsiders cannot see them.

Before performing the rite, one must recite the incantations for purifying the mouth and the body, form a mudra with the left hand and hold a sword in the right, and walk the seven steps of the Big Dipper's Ding Gang (Beidou Dinggang) with hair unbound and sword raised. With eyes closed and gaze withdrawn, one silently recites the names of the Seven Stars once, performs the hand-sign formula, and notifies the local earth deity. While chanting the incantation, one inhales toward the chosen direction and exhales, then pinches the hand formula. The scripture says this method can be used for going out and coming in and for military marches. One can avoid fierce and malevolent spirits, and when the enemy is many and one's own side few, or when surrounded by a great army, one draws in qi (vital energy) toward the direction the Tiangang points and advances, and so will go unnoticed by a host of a thousand troops and ten thousand horses. Finally, it warns that this oral formula is exceedingly precious and must not be lightly transmitted or divulged, for it is regarded as a secret treasure for protecting the state.

The upper volume of the Secretly Treasured Scripture of the Divine and Mysterious Transformations, the Six Yin Cavern-Subtle Dunjia (秘藏神玄变化六阴洞微遁甲真经, Jing) ends here.

The Secretly Treasured Penetrating-Mystery Transformations, the Six Yin Cavern-Subtle Dunjia is profound and hidden, and must not be shown to others lightly. This wondrous set of oral formulas is regarded as a most precious secret method. It is not to be transmitted for a thousand pieces of gold, nor for ten thousand; the heavenly mysteries must not be divulged. It is a treasured art for safeguarding the state, and ordinary people are not permitted to see it.

The middle volume, second section, of the Secretly Treasured Scripture of the Divine and Mysterious Transformations, the Six Yin Cavern-Subtle Dunjia.

The ritual of transmission and spiritual response for the Method Scripture of the Six Dispelling Jade Maidens of the Cavern-Subtle, by the Supreme Lord Lao (太上老君六除玉女洞微经法).

The Supreme One (Taishang) said: Those who wish to cultivate the Dao must first probe deeply into its profound and subtle principles. This method concerns the essential teachings of mystery and depth. It may be used to raise armies and march to war, to guard roads and passes, to drive out evil, and to protect one's true nature. It is an important method that I have transmitted. Anyone who hopes to advance in immortal rank also cannot do without these practices. Moreover, this method opens the clear and hidden paths of the heavens, and it can also explore the obscure secrets of the earth's depths. Its principles can illuminate past and present, and the arts it contains rise above many other techniques.

Its benefits to the individual include attending officials and associating with princes and lords, expelling ghosts and averting misfortune, welcoming auspicious signs and drawing in blessings, applying Fulu (talismans and registers) and seals, and subduing reckless demons and evil spirits. For those who cultivate the Dao in pursuit of immortality, it also allows them to act as their hearts desire. Its benefits to the state include raising armies and marching to war, establishing order and discipline, controlling floods, and ending famine. It can also reach into the dreams of kings and lords and bring the people to one mind. Whether crossing water, climbing mountains, or traveling through remote and perilous places, this method can be employed. Without it, how could one so thoroughly penetrate these mysterious principles?

The Supreme One said: I have handed down this scripture, the Jing (classic), and let it circulate in the human world in order to help people of virtue accomplish their tasks. Those who are not members of the lineage must never study it privately. Even if someone offers a thousand pieces of gold, the Six Jia Yin Jing (Scripture of the Yin of the Six Jia) that I have transmitted must not be revealed. Since ancient times, no one has attained the Dao without practicing according to this method. If the prohibitions are violated, the spirit officials and soldiers who guard the method will immediately send down punishment, and disasters will follow one after another. If the method is passed to someone unqualified, then even if the recipient is sincere and respectful and offers worldly wealth as a gift, the one who transmitted it will still be punished twice as severely.

The Supreme One said: One who is about to transmit this method should bathe and purify themselves and proceed with solemnity. First, burn rare incense and look up toward the North Star (Beichen), focus the mind, and pray with sincerity. Then recite the oath:

"This disciple is a disciple of the Supreme One. On such-and-such a day of such-and-such a month in such-and-such a year, I respectfully receive the Taishang Yunü Liuyin Dongwei Jing Fa (Supreme One's Jade Maiden Scripture of the Six Yin and Cavernous Subtlety). I humbly ask Heaven to bestow blessings and protection, and the Earth to send down good fortune, so that the Great Dao may soon be perfected and my wishes soon fulfilled. After receiving this method, I will uphold it for a long time. I will speak no words that are disrespectful or deceitful, will not carelessly reveal the method to unsuitable people, will not misuse evil arts, and will not covet miscellaneous methods. In obtaining this method, I seek long life; beyond that, I wish to benefit the people, relieve the masses, assist the state, abandon the turbid and enter the clear, and sweep away demons and evil. I humbly ask the Three Heavens (the three tiers of heaven in Daoism) to observe clearly, and may all things know it. Grant me the power of spiritual communication, that my wishes may be fulfilled. If I commit evil or demonic acts, I willingly accept Heaven's punishment and seek no protection from the sage immortals. Swiftly, swiftly, in accordance with the statutes and ordinances."

"Six Yin" (Liuyin) refers to the yin spirits of the "Six Jia" (Liujia, the six sets of stem-branch pairs named for Jiazi, Jiaxu, and so on), which are the six "Ding": Jiazi is paired with Dingmao, Jiaxu with Dingchou, Jiashen with Dinghai, Jiawu with Dingyou, Jiachen with Dingwei, and Jiayin with Dingsi. For this reason, the Six Jia are called the yang generals, while the Six Ding are the yin spirits.

This method employs the Six Ding rather than the Six Jia because yin spirits are regarded as formless and traceless, capable of transformation, able to appear or vanish, to be present or absent, much like the movements of an army, which can be adapted to circumstances as they arise. The scripture says that those who possess the Dao use the yin method, while those without the Dao use the yang method: the yang method is easily detected, whereas the yin method is hard to fathom.

The first fascicle is devoted entirely to the method of making offerings to the Six Ding. Someone asks: since the Six Ding are formless, why make offerings to them at all? The scripture explains that by using a ritual with form to announce oneself to spirits without form, one can bring "presence" and "absence" into union. In practice, one visualizes the deities and clicks the teeth, silently recites in the heart while also speaking the petition aloud, then presents offerings of fragrant wine and food, and prays according to the rite. The scripture holds that acting in accordance with the rules allows one to commune with the spirits.

Legend has it that when the Yellow Emperor campaigned against Chiyou and fought seventy-two battles, he fell asleep during the day and received a secret method from a divine being in a dream. On waking, he found the Liuyin Dongwei (Six Yin Cavern Subtleties) in the bag where he kept his ritual methods; this was the secret method of the Six Ding, which could be combined with the Flying Palaces of the Six Jia and applied through transformation. The Yellow Emperor practiced it according to its prescribed forms and in the end destroyed Chiyou.

The scripture calls this method the Supreme Zhengyi (Orthodox Unity) Xuanzhen method, and holds that it is not a demonic or heterodox art. The one who receives the transmission must submit a memorial announcing the matter to the heavenly court and report it to the Highest Emperor, and must swear an oath never to practice heterodox arts recklessly. Anyone who breaks the oath will be punished by the spirits of the Six Ding and will incur heavenly retribution. One must therefore keep one's thoughts and conduct upright in order to use this method.

The scripture also recounts the method's transmission: in an age of great peace, the Supreme Lord Lao (Taishang Laojun) ordered the Mysterious Woman of the Nine Heavens (Jiutian Xuannü) to pass it to the Youxiong clan (the legendary Yellow Emperor). The Youxiong clan then passed it to Fenghou, Fenghou passed it to the Master of Great Mystery, Huang Shigong, and Huang Shigong in turn passed it to Zhang Zifang (Zhang Liang). The scripture states that the method was later also transmitted in the human world.

The Names, Appearances, and Attire of the Six Ding Jade Maidens

The Jade Maiden of Dingmao is named Zu Rizhi, also called Ding Wenming. Her courtesy name is Baozhong, also Rengao, and her title is Perfected Lord of Boundless Benevolent Fortune (Wuji Renfu Zhenjun).

She wears a blue-green court robe and a crown shaped like a rabbit's head, with a yellow skirt, and a look of sorrow rests between her brows. In her left hand she holds a wish-fulfilling pearl, and in her right a sword. On Zi days and Chou days she descends to attend the household, and her place is the eastern hall or upper pavilion of the home.

The Jade Maiden of Dingchou is named Hei Wushang, also called Ding Wengong. Her courtesy name is Taihe, also Rengui, and her title is Perfected Lord of Horizontal Heaven and Benevolent Truth (Hengtian Renshi Zhenjun).

Her appearance is recorded as "brows." In her left hand she holds a wish-fulfilling pearl, and in her right a sword. On Zi days and Chou days she descends to attend the household, and her place is the eastern hall or upper pavilion of the home.

The Jade Maiden of Dingchou is named Hei Wushang, also called Ding Wengong. Her courtesy name is Taihe, also Rengui, and her title is Perfected Lord of Horizontal Heaven and Benevolent Truth.

She wears a blue-green court robe and a crown shaped like an ox's head, with a pale yellow skirt, and she carries a halberd. In some records she is described with a smiling expression. On Yin days and Mao days she descends to receive offerings from the household, and her place is the ox stall in the northeast, or the place where the Director of Destinies (Siming, the deity who oversees the registers of human lifespans) resides.

The Jade Maiden of Dinghai is named Lu Mingji, also called Ding Wentong. Her courtesy name is Guangyang, also Renhe, and her title is Perfected Lord of the Capital Office and Benevolent Origin (Dufu Renyuan Zhenjun).

She wears a black court robe and a crown shaped like a pig's head, with a pale yellow skirt, and she holds an immortal fruit and a precious sword. On Chen days and Si days she descends to receive offerings from the household, and her place is the kitchen in the northern corner, near the privy.

The Jade Maiden of Dingyou is named Jiu Qinling, also called Ding Wenqing. Her courtesy name is Zhengyi (Orthodox Unity), also Renxiu, and her title is Ya.

The Jade Maiden of Dingyou is named Jiu Qinling, also called Ding Wenqing. Her courtesy name is Zhengyi, also Renxiu, and her title is Perfected Lord Yafu Renxiu (Yafu Renxiu Zhenjun).

Her features are radiant and smooth. She wears a crown shaped like a rooster's head, a white court robe, and a pale yellow skirt, her brows slightly knit, and she holds two crossbow bolts. On Xu days and Hai days she descends to receive offerings from the household, and her place is the western hall or palace pavilion.

The Jade Maiden of Dingwei is named Cheng Suling, also called Ding Jitong. Her courtesy name is Xuanying, also Rengong, and her title is Perfected Lord of Incomparable Benevolent Attainment (Wubi Renzhi Zhenjun).

The Jade Maiden has a delicate, refined appearance and a lustrous complexion. She wears a ram's-head crown, a red court robe, and a yellow skirt, and she smiles as she holds a pair of halberds or a sword. On Wu days and Wei days, she descends to attend the southern hall or pavilion of a household.

The Jade Maiden of Dingsi is named Zhu Fucheng, also called Ding Tingqing. Her courtesy name is Wenguang, also Renjing, and her honorific title is Perfected Lord of Supreme Benevolence and Virtue (Gaoshang Rende Zhenjun).

This Jade Maiden wears a green court robe and holds a pair of halberds or a sword. On Wu days and Wei days, she descends to attend the southern hall or pavilion of a household.

Another Jade Maiden wears a green court robe and a red skirt, with a snake-tail crown on her head. She holds a spear and laughs heartily. On Shen days and You days, she descends to attend the woodland, pond, or lodge to the southeast of a household.

The figures described above are the Yin spirits, the Six Ding Jade Maidens (the female deities among the Six Ding spirits). Each has her own domain of responsibility. They wear crowns with tassels, blue-green garments, white ceremonial robes, and red shoes, and they carry blades, swords, and bows and arrows. At times they appear in the homes of those who worship them on Ding days. If men or women see their forms, they should not be alarmed, nor should they scold or shout at them, lest they offend them.

Matters Governed by the Six Ding Jade Maidens

The Jade Maiden of Dingmao governs plants and trees. She can summon wind and send down rain, fill the mountains with mist to conceal the paths, and also drive away drought and epidemics and rescue the crops. In terms of the heavens, she presides over the Wood Qi (Qi) of the east and the generative energy of spring; in the human body, she guards the liver and the hun soul; she corresponds to the azure stone.

The Jade Maiden of Dingchou governs insects and beasts. She can transport precious goods and bring hidden treasures to light, and she also causes various medicinal substances to grow and heals human ailments. In terms of the heavens, she presides over the harmonious energy that lies between the four seasons and nourishes the five grains; in the human body, she guards the Niwan (the seat of spirit in the head, according to Daoism); she corresponds to the jade-green stone.

The Jade Maiden of Dinghai guards the human liver and the hun soul, and corresponds to the azure stone.

The Jade Maiden of Dingchou governs insects and beasts. She can transport precious goods and bring hidden treasures to light, and she also causes various medicinal substances to grow and heals human ailments. In terms of the heavens, she presides over the harmonious energy that lies between the four seasons and nourishes the five grains; in the human body, she guards the Niwan; she corresponds to the jade-green stone.

The Jade Maiden of Dinghai (丁亥) governs mountains and rivers. She can move a great peak such as Mount Tai and shrink it into a small hill, fill in roads and open up rivers and canals, and command metal and stone to split open underground passages. In terms of the heavenly seasons, she presides over Water and the Black Qi, corresponding to the storing-away of winter. She guards the kidneys, and her essence-qi (Jing) corresponds to black stone.

The Jade Maiden of Dingyou (丁酉) governs rivers and seas. She can raise wind and waves, sweep away silt, and wash out riverbanks, make the tides turn back and veil the light of the sun. She can also blow upon a single leaf and turn it into a small boat to carry people across the water. In terms of the heavenly seasons, she presides over Metal and the White Qi, corresponding to the gathering-in of autumn. She guards the lungs and governs the corporeal soul (po) of a person, and her essence-qi (Jing) corresponds to white stone.

The Jade Maiden of Dingwei (丁未) governs mountains and rivers. She can conjure yin soldiers (troops of the underworld) to aid people in battle. She can also assist in childbirth and dispel calamities such as floods, fires, and warfare. In terms of the heavenly seasons, she presides over the virtue of Earth and the yellow qi that lingers at the turning of the seasons. She guards the spleen and stomach, and her vital qi (Qi) corresponds to yellow stone.

The Jade Maiden of Dingsi (丁巳) governs walled cities and the altars of the earth gods (the sacrificial altars of local land deities). She can arrange battle formations and relieve besieged forces, and she can also seize cities and breach fortified camps. She can also exhale her breath to dispel sudden illnesses caused by imbalances of cold and heat. In terms of the heavenly seasons, she presides over Fire and the Red Qi, corresponding to the growth of summer. She guards the heart-spirit (Shen) of a person, and her essence-qi (Jing) corresponds to red stone.

The method for constructing the ritual altar...

Take bamboo and make eighteen bamboo stakes in three groups of six, with lengths of two chi and five cun, five chi, and four chi respectively (a chi is a Chinese foot, and a cun is one-tenth of a chi). Drive them into the ground to form three tiers. In the innermost tier, first set six stakes of five chi, distributed around the six sides. On top place the Zhenwu seal and a mirror, about two chi square or two chi in diameter. In the outer tier, set six stakes of four chi and establish the spirit seats of the Six Ding Jade Maidens. On each of the six sides of the two tiers, hang twelve small five-colored flags. Place the Zhenwu seal and a mirror of the same size on top as well. Then, further out, set another six stakes of four chi, establish the spirit seats of the Six Ding Jade Maidens, and hang twelve five-colored flags at the center of each of the two tiers of stakes, fastening them according to their directions.

The flags are colored according to direction. The northwest, corresponding to the Hai and Zi positions, takes black. The northeast, corresponding to Yin and Mao, takes blue-green. The southeast, corresponding to Si and Wu, takes red. The southwest, corresponding to Shen and You, takes white. Four additional yellow flags are set beside the Chou, Chen, Wei, and Xu positions. The cloth of each flag measures four chi around.

Next, set six more stakes of two chi and five cun, and attach a clean strip of cloth to each. Once the altar is laid out, thread crimson cord through the three tiers of the frame to link and draw them together, and set up six gates at a distance. At each gate, raise one Six Ding flag and place the Six Ding spirit seats in the colors of their directions. On each seat, write the corresponding personal talisman. All six seats face outward, with their backs to the interior of the altar. Prepare six wooden swords, six wooden knives, and six small crossbows, each with two arrows, along with three halberds and three dagger-axes, all assigned according to the particular function of each of the Six Ding.

At the center, enshrine the spirit seat of Zhenwu, and prepare wine, vegetable dishes, and cakes, with three incense burners. On the third tier, offer the five grains and other staples, vegetables and fruits, fresh fish, and dried venison. Here the dried venison is made from shangliu root. Also prepare six cups of wine and seven "joy dumplings" (round ritual offerings).

On the night of a jiazi day, when the great ritual assembly is held, after the second watch, face north and burn incense over a blazing fire. Look up toward Beichen (the region of stars around the Pole Star) and pray devoutly in the manner described above. Holding this Jing (scripture), kowtow and bow, offer incense again, concentrate your mind, swear a sincere oath, and bow and offer incense once more.

The gist of the prayer is as follows. The disciple is a follower of Taishang Laojun, has long practiced purity and stillness, and sincerely receives the workings of Heaven. The disciple does not wish to pursue the dust of the world and wishes to take refuge in the Great Dao (the Way). Respectfully, the disciple makes this petition and will report the matter specifically, humbly asking the true spirits for compassion. Having received the Taishang Laojun Yunü Liuyin Dongwei Jing Fa (the Supreme Venerable Lord's Jade Maidens' Six Yin Grotto Subtlety Scripture and Rites), when the disciple intends to perform its arts, the disciple begs the spirits to observe with clarity. Once the rites have been received, the disciple will never use them lightly. Only in an urgent crisis, in order to support the state and relieve the people, will they be used, and the disciple swears never to use them recklessly. Before the sacred spirits, the disciple sincerely takes this oath and willingly accepts punishment for any violation. Whether facing urgent peril or an ordinary call for aid, the disciple prays that the spirits will respond and offer protection.

After offering incense, the disciple steps forward and recites silently: from this day on, I will never use this method lightly, except in an urgent crisis, to support the state and relieve the people, and I swear never to use it recklessly. Before the sacred spirits I sincerely take this oath, and if I fail to keep it, I willingly accept punishment. When a matter arises that calls for aid, I pray that the spirits will respond and protect me.

Next, invoke two or three Jade Maidens to serve as envoys. They are to ascend to the celestial court and patrol the human world on the disciple's behalf, carrying out Fulu (talismans and registers), dispatching seals and credentials by flight, expelling malign influences, and governing uncanny disturbances. In all ritual actions, they are to follow the disciple's commands. The disciple prays that the sagely and enlightened spirits will observe this in person. Offer incense again and announce: "The matters the disciple wished to report have been fully stated and have also been submitted before the throne. The disciple still begs the assembled true ones to protect them at all times." When the bows are finished, dismantle the altar seats.

Beforehand, on the night of a guihai day, write a memorial and talismans to petition the Six Ding Jade Maidens. The format of the memorial is given below.

Format of the document for stating one's wishes in a large-scale petition.

Fill in place of origin, ritual rank, and name.

I, so-and-so, presume to lay bare my sincere heart and present it before the divine powers. The matter I wish to state is this: because of such-and-such a matter, I have heard that on the night of a Hai day one must first prepare a document and Fulu (talismans and registers) in order to petition the Six Ding Jade Maidens. The format of the document is set out below.

Format of the document for stating one's wishes in a large-scale petition.

Fill in place of origin, ritual rank, and name.

I, so-and-so, presume to lay bare my sincere heart and present it before the divine powers. The matter I wish to state is this: in view of such-and-such a matter, I have respectfully learned of the true texts of the Great Dao (the Way), the secret canons of subtle cavern wisdom, the Six Yin Jade Maidens, and the great deities of the Six Ding, spirits revered in Daoism. Their benevolence reaches through the Three Realms and travels everywhere in the four directions; they are able to support the state, rescue the people, bring peace to humankind, and benefit all things. I reflect that I am fortunate to live in this world, yet I remain amid the dust of the mundane, wishing to practice and uphold these methods but not yet having received their profound mysteries. Previously, under the tutelage of Master so-and-so, I received the ancient method of the Huangdi Dongwei Jing (Yellow Emperor's Scripture of the Subtle Cavern), together with the secret instructions, talismanic seals, and incantations of the Six Yin Jade Maidens and the great deities of the Six Ding. I vow to entrust myself to them in faith, to support the Orthodox Way, to protect my household and preserve my life, and to assist the state and save the people.

Now, having respectfully reached the Jiazi hour of such-and-such a day of such-and-such a month, I humbly prepare ordinary rites and set forth the sincerity of my heart. On the Guihai day I wish to have the document ready and to request the descent of the divine powers, and I beg for their attentive notice. For this purpose I respectfully petition the following deities:

Ding-Mao Jade Maiden, True Lord of Boundless Benevolent Fortune,

Ding-Chou Jade Maiden, True Lord of Heaven-Spanning Benevolent Truth,

Ding-Hai Jade Maiden, True Lord of the Capital Treasury and Benevolent Origin,

Ding-You Jade Maiden, True Lord of Second-to-None Benevolent Blessing,

Ding-Wei Jade Maiden, True Lord of Peerless Benevolent Attainment,

Ding-Si Jade Maiden, True Lord of Supreme Benevolent Virtue.

I respectfully beseech all the True Lords to show compassion, to grant my request, and to bear in mind and discern my wishes. At the appointed time, may you descend in particular upon the land of Yungeng, attend the altar, and secretly bestow your protection and response. I wait attentively for your answering presence. Presuming to offend your divine majesty, I am filled with trepidation and urgency, and I respectfully submit this document.

Respectfully submitted.

Year, month, day. Your subject so-and-so, bearing ritual rank, presents this petition.

When the rite is formally performed, the document must be sealed in a round cover, together with six sets each of spirit money and cloud horses. Affix the six talismans (Fulu, 符箓) one uses, the design of one's seal, and the names of the generals, officials, and Duty Talisman (Zhifu) one dispatches. After burning the spirit money, send someone to deliver the document.

The document states the year, month, and day, and is signed with one's ritual rank and the words "Your servant So-and-so."

When the rite is formally performed, the document must be sealed in a round cover, together with six sets each of spirit money and cloud horses. Affix the six talismans one uses, the design of one's seal, and the names of the generals, officials, and Duty Talisman one dispatches. After burning the spirit money, send someone to deliver the document. According to one's circumstances, prepare an incense table with offerings, bow toward the seat for invoking the deities that was set up earlier, and after a second bow, present the document and state the matter being requested. A separate letter must also be written, petitioning for the invitation of the Perfected Lord Zhenwu.

Document and Ritual for Inviting the Perfected Lord Zhenwu

Respectfully invite the Perfected Lord Zhenwu to descend to the ritual altar on the appointed day, to witness and protect the rite. Whoever performs this on a jiazi day must not wantonly kill any living being, but should keep a compassionate and gentle heart, set up the deity's seat within the altar, and proceed according to the ritual. Idle persons may not enter the altar and may only work outside it. Monks, nuns, women, and one's brother's sons must not be allowed to watch; one should also keep away chickens, dogs, and other domestic animals, so as not to violate any taboo.

The officiant must personally step forward to offer incense and pour wine. First, make the invocation before the seat of the Perfected Lord of Dingmao, then burn incense and burn one talisman, which is the "joint talisman" used for the collective invitation. Recite the appropriate incantation, and draw the Qi (炁, vital breath, or the energy of the corresponding direction) of one's own direction and blow it toward the talisman. Next, invoke in turn the Lords of Dingchou, Dinghai, Dingyou, Dingwei, and Dingsi, burning one talisman for each and drawing Qi to blow toward the altar. When each has been invoked, pray that the deities descend in their processions and receive one's sincere supplication.

Then, with the left hand form the middle-finger mudra and with the right hand form the "Great Sha Script" hand seal. Tap the teeth thirty-six times and recite the "Hidden Words of the Eight Plain Ones, the Jade Maidens of the Six Yin and Six Ding," then chant the incantation:

"The Dragon Radiance of the Nine Qi, the Five Peaks follow it. Tianpeng four..."

May the nine Qi of the Dragon Luminary (the nine kinds of Qi emitted by the dragon-shaped star) descend, and may the Five Peaks respond in kind. May the Four Sages of Tianpeng (divine generals who protect the ritual) and the Ten Origins and Eight Extremities (spirits of every direction and level between heaven and earth) come together to assist me. Let the Spirit of the Northern Dipper keep watch over the north, and let the Duty Spirit of the Twelve Days (the deity who serves in rotation on each day) take charge of the present one. Jade Maidens and Six Ding (the female deities corresponding to the Six Ding spirits), I beseech you to send down a true and numinous light to aid my rite and to summon the spirits. I act by the command of Taishang Laojun (the Supreme Venerable Lord Lao), in accordance with the Dongwei statutes and ordinances.

Recite the incantation above silently three times. In sequence, form the hand seals to summon the Six Ding spirits and call out the names of the Jade Maidens. Draw in the Qi of the corresponding direction and blow it into the altar. Once the spirits have been invited to descend, burn the six personal talismans (the Fulu reserved for the practitioner) on the altar. At the same time, knock the teeth together, close the eyes, and visualize the six Jade Maidens descending to the ritual space. First invite the Perfected Lord Zhenwu (the water deity of the north and a guardian of the Dao's rites) to descend to the altar. Then bow, offer incense, and pray: "Your servant now respectfully invites the Perfected Lord Zhenwu." Next, burn incense in turn and summon the second and third Jade Maidens, while continuing to visualize all six descending to the ritual space. First invite…

After the Perfected Lord of the Zhenwu (Zhenwu Zhenjun, a venerated Daoist deity) descends to the altar, the officiant bows again, burns incense, and prays:

"Your disciple now respectfully invites the Perfected Lord of Zhenwu, and burns incense to summon two or three Jade Maidens (female immortals who attend the true deities), who, I trust, have already descended to their seats. Your disciple, so-and-so, bows his head and bows again. I am a disciple of the Supreme Venerable Lord (Taishang Laojun). For many years I have upheld the sacred Dao (the Way), seeking long life, keeping the precepts of purity and stillness, practicing profound arts, and drawing near to the great Dao, receiving the sacred teaching and cultivating it. Upward, I seek the salvation of the Nine Mysteries and Seven Ancestors (distant forebears and ancestors of successive generations); downward, I seek to relieve the calamities of the myriad people.

Your disciple upholds the Fa-lu (registers recording ritual rank and talismanic methods) and acts in accordance with Daoist Keyi (liturgy). Now I am preparing to establish an altar and a solemn, purified chamber of stillness, arranged according to the Keyi, to make offerings to the Perfected Lord. Relying on your divine might, I beg for your clear discernment. Your disciple now seeks subtle principles in order to bring stability to the state and protect the people, to carry out the talismanic methods of the water cycle, to examine and detect baleful spirits, and to govern ghosts and demons. Upward, I assist in the affairs of the state; downward, I support all living beings. I seek immortality and study the Dao in order to bring blessing to the people.

Whether matters are great or small, I rely on awe-inspiring and efficacious immortals and perfected beings to serve as messengers, to help your disciple carry out the rites and to follow my commands. Whether east, west, south, or north, I ask that you comply with my orders. When your disciple calls out your names and draws your seals, please descend at once; whenever you are summoned, answer swiftly. In what your disciple seeks, you must not break faith. Please remember well what has been said, and engrave it in your heart."

The officiant again offers incense and bows, then steps forward quietly and speaks a solemn charge in a low voice:

"I act on the command of the Supreme Venerable Lord and the decree of the Jade Emperor (a divine command), to harmonize the cosmos, to steady and assist the state, to raise troops and dispatch armies, to employ ghosts and spirits, and to drive out baleful forces. Now I make offerings to the immortal spirits, hoping that you will long be my aides and envoys. You must change and adapt with my circumstances and act according to my instructions. If you do not obey, I will, by the decree of the Supreme Venerable Lord and the Jade Emperor, cut down your bodies and annihilate your forms. I beg that your spiritual clarity may reach through and that you will bend down to hear my words."

The officiant bows again to the Perfected Lord of Zhenwu, offers incense three times, raises the wine cup three times, kneels, bows, and clicks the teeth, then prays:

"On such a year, month, day, and hour, your disciple, so-and-so, on this night of the great assembly, reverently sets out offerings before the two or three Jade Maidens. I reflect that your disciple's nature is natural and spontaneous, that within my heart I have received the heavenly writings, that my master long ago made a covenant with me, and that the Supreme One has already transmitted the teachings in detail. Today, as the great assembly is held, I offer these cups of wine for the time being. May the Wind Lord (the deity who governs wind) sweep, and the Rain Master (the deity who governs rain) cleanse the altar.

Your disciple, who serves the spirits, delights in the true Dao and in auspiciousness. I respectfully present my name, hoping to receive the illumination of the divine. I will make offerings for the rest of my life and never forget. Today I set out these offerings: savory dried meat, fragrant foods, jujubes of Anyi, small fine-pitted dates, fragrant wine, the foam floating on the wine, the five seasonal vegetables, and fine white rice.

I invite you all to drink and eat your fill, and to act together with me. May all that I pray for be fulfilled, one by one. Remain constantly at my side and protect me always. May all that I hope for be granted in accord with my wishes and bring good fortune; wherever I go, may I journey together with the true immortals. Whether hidden or manifest, coming or going, may all be at peace for ten thousand generations. May I swiftly attain the great Dao and reach the realm of the immortals at an early day. When I meet with hardship, may the true immortals grant me good fortune; when I make requests, may the true immortals long accompany me. Whether entering hostile territory or defending the state, may all go well. Support and guard my body, so that I may endure as long as Heaven and Earth.

I respectfully pour out wine and food as libation, and reverently invite the spirits to partake. Swiftly, swiftly, in accordance with the statutes and decrees of the Supreme Venerable Lord."

Next, bow again and offer incense, praying for the stability of the nation and the smooth progress of all affairs, that the spirits may protect one's person, and that one may be in communion with Heaven and Earth. Pour out a libation and respectfully invite the spirits to enjoy the offerings. Finally, recite "Hasten, hasten, as decreed by the statutes and ordinances of the Most High (Taishang)," signifying that one acts by the authority of the Most High's laws.

After bowing and offering incense again, recite this section of the incantation in sequence. Draw in a breath and blow it toward the seat, while silently praying:

"Jade Maiden of Dingmao (a Daoist deity), I have obtained the Taishang Liuyin Jing Dongwei Zhenwen (Perfected Text of Penetrating Subtlety from the Scripture of the Six Yin). I know the surnames of the spirits and the names and titles of the immortals. I have a method by which I can summon immortals and command spirits, causing them to move through the Three Realms (the heavens, the human world, and the underworld) and to enter and leave dark, hidden places. Whether I walk, stand, or sit, I rely on the protection of the immortals and the perfected. When summoned, let them come at once; when called, let them descend at once. Let me also know all the affairs of the human world. With this method I wish to make manifest my gratitude and repayment; I hope the spirits will not disobey. Hasten, hasten, as decreed by the statutes and ordinances."

Draw in qi from the Dingmao direction (a direction determined by the stem-branch system) and blow it out. Then draw in qi from the Dingchou direction and blow it out, and proceed likewise with the remaining directions. Then burn incense with reverence and bow again. After rising, step onto the Dingsi position and circle along the left side of the altar. First draw in qi from the Mao direction and blow it out, then draw in qi from the Dingchou direction and blow it out, and proceed likewise with the remaining directions. Afterward, once more burn incense with reverence and bow again; after rising, step onto the Dingsi position and walk eastward along the left side of the altar.

Recite the incantation:

"May I be able to make the Six Yin (the spiritual powers associated with the Six Yin concealment methods) pass in and out of the realm of the underworld. Without fear and without being disturbed, let them turn with my talisman and act according to my seal. Drive away all calamities and gather blessings upon my person. By day let them act, by night let them lie hidden, and let them not disobey my commands. Hasten, hasten, as decreed by the statutes and ordinances."

Circle the altar in this manner three times, and when finished, return to the original position, burn incense, and bow again. Take one talisman, roll it into a pellet, and swallow it with the wine of that position. Bow again to thank the spirits, then move to the next position and perform the rites; when the rites are done, take the talisman and swallow it. Perform the rites in this way at each of the six positions. After swallowing the six talismans, stand upright on the altar, offer incense, bow again, and silently recite:

"I practice this method, and so I take the spirits as my ministers in the relation of lord and subject. What I wish to do, let the spirits carry out according to my intent. From this day forward, the spirits must not leave my side. With the six-part gold coins, assist me in ascending the path of the immortals and the perfected; in whatever I undertake, the spirits must not violate the covenant."

After burning the spirit money, put away the seat. The offerings on the seat may be eaten by oneself; if not eaten, bury them. After dismantling the altar, depart.

This passage describes the closing arrangements after a "grand assembly sacrifice" (a large-scale ritual). Even if the rite is carried out in the manner of a smaller ceremony, it must not violate the covenant or the ritual rules. After the spirit money is burned, the seats are cleared away. The food offered at the seats may be eaten by the participants themselves; if it is not eaten, it should be buried. The altar space is then dismantled, and everyone withdraws.

On the day of "dispersing the Jia" (sanjia), that is, the day when the ten-day cycle of the Dunjia ritual concludes and disperses, one should make offerings to the Jade Maiden (Yunü) of that cycle, the spirit who, in Dunjia practice, presides over each ten-day period. A single set of spirit money and paper horses is prepared as the offering. Only one set of offerings is needed, and the rest may consist of incense, tea, and wine.

The Yellow Emperor said: Those who serve the Six Ding (Liuding, the six Ding deities venerated in Daoism) and hope for long life should practice on the Liuding days, the days corresponding to the Six Ding. They must not indulge their desires or take life, and they must keep their minds upright. When inner and outer jing and qi (essence and vital energy) are brought into harmony, one can pass in sequence through the Six Assemblies (Liuhui, the ritual stages associated with the Six Ding deities). The Six Ding grant the Returned Elixir (Huandan, the elixir of Daoist cultivation), so that through daily practice a person perfects the Dao body, becomes an Earthly Immortal (Dixian), and so attains long life.

If one wishes to secure the state and lead troops into battle, one can win a hundred victories in a hundred battles. When those who serve the Six Ding reach the Assemblies and the spirits manifest, if they see the deity's form clearly, they must not give rise to selfish thoughts. They should be reverent and sincere, free of idle fancies. If they offend with a corrupt heart, they will immediately bring disaster upon themselves and risk death. The Six Ding can help a person decide when to advance or withdraw in command of troops, and how to hold a city against an enemy. They can also teach methods for gaining victory by surprise and for deploying the Eight Formations (Bazhen). They can further reveal an enemy state's secrets and the thoughts of its commanders, so that one's plans and movements meet no obstruction.

Whenever this method is practiced to establish a great undertaking, it is said to be unfailingly effective. This holds for beginning construction, for marriages, for gambling and contests, for praying for rain or wind, for suppressing bandits, for destroying heterodox temples, and for eliminating poisonous creatures and demons, and even for subduing dragons and driving off tigers. There are also corresponding methods and rules for curing illness and removing harm.

If a person who serves the Six Ding does not seek long life but wants wealth and rank, the Six Ding can convey treasures to them and regulate the processes of creation and transformation. If one wishes to know whether one's parents are still living, one need only ask the Six Ding and will know at once. If one wishes to know one's future course and the length of one's life, asking the Six Ding will likewise bring an accurate answer. Every action has its corresponding retribution.

When a Great Jiazi day arrives (Dajiazi, a day in the sixty-day cycle on which a major assembly is held), talismans are to be ingested at the first assembly, but not at the second. If one begins ingesting talismans at the first assembly, one takes six talismans in each xun (ten-day period), for a total of thirty-six across the six assemblies. If thirty-six talismans have already been fully taken by the first assembly, they need not be taken again at the second. The offerings must follow the prescribed ritual. If the six major assemblies cannot be completed within one year, completing the offerings within two years is also acceptable, and the minor assemblies will still not be left incomplete.

At each assembly, the Six Ding talismans and other fulu (talismans and registers) should be written in cinnabar on yellow paper and stamped with the Zhenwu Seal (the seal used in the worship of the deity Zhenwu).

The middle fascicle of the Secretly Stored Scripture of Penetrating Mystery, Transformation, Six Yin, and Cavern-Subtle Dunjia (《秘藏通玄变化六阴洞微遁甲真经》) ends here.

The lower fascicle of the Secretly Stored Scripture of Penetrating Mystery, Transformation, Six Yin, and Cavern-Subtle Dunjia begins: the regulations for establishing a ritual altar.

Diagram of the altar's design.

When setting up the altar, wooden poles are used: six that are four chi in length, and six that are two and a half cun...

Correction: six that are four chi long, and six that are two chi and five cun long.

When setting up the ritual altar (fatan), prepare six stakes (zuan, wooden pegs used to lay out the altar) four chi long, six stakes two chi five cun long, and six stakes five chi five cun long. First drive the five-chi-five-cun stakes into the center, dividing the space into six sides. Spread clean cloth over them and enclose the area in a square or circle, about two chi on each side. Next drive in the four-chi stakes, and then the two-chi-five-cun stakes. Once all are in place, use crimson thread to mark off six sides, enclosing an area about six chi square. The second tier measures about four chi square, and the third tier about two chi square.

On the stakes of the second tier, set up twelve grinding stones (mozi), arranged in order from Zi and Chou through to Hai, and painted in the colors belonging to their respective Five Phases (Wood, Fire, Earth, Metal, Water). For example, Hai and Zi belong to Water and are painted black, and the rest follow in sequence. Beneath each tier, spread clean cloth, or place a table divided into six sides, and set one wooden knife on each side, standing below the altar.

At the center of the altar, place the Seal of Zhenwu (the Perfected Warrior) and a round mirror. On the stakes, plant banners bearing images of the Six Ding spirits: the Ding-Chou banner is painted yellow, Ding-Mao blue-green, Ding-Si red, Ding-Wei yellow, Ding-You white, and Ding-Hai black. On the second tier, set out the positions of the Six Ding spirits according to their directions. At the Ding-You position, place a small crossbow and two arrows; at the Ding-Si position, a small halberd; at the Ding-Hai and Ding-Mao positions, one sword each; the remaining two positions hold no implements.

Next, take six jujube-wood tablets and paint on each the true image of a Jade Maiden, then write fulu (talismans and registers) beneath the images in cinnabar, each in its corresponding position. Once they are arranged according to the rules, face them outward, with the backs of the tablets toward one another. Whenever the altar is opened for use, perform the rite before the position corresponding to the deity being honored. For ordinary times, set the prayer mat only before Ding-Hai, facing north, toward Zhenwu.

Offerings on the Altar

Six portions of the five grains and mixed grains, six incense burners, six cups of tea, six strips of clean cloth, six fresh fish, six plates of dried venison, and six cups of wine.

This is the general method of offering used when holding a large communal ritual offering. When holding a small communal offering, make offerings separately to the deities responsible for each ten-day period, and burn six portions of paper money.

When performing the rite, one must never call out the name of the "Six Ding" (Liuding) directly, for this is a taboo word for the Jade Maidens. Refer to them only as "the two or three Jade Maidens." At the hour of Wu on a single day, a great assembly is held, attended by six Jade Maidens in all; the day of Jiazi is the day of the great assembly. The remaining rites are held only during the six double-hours.

The offerings are scheduled on the six Ding days, with worship made before the corresponding spirit seat for each. For example, on the Dingchou day, offerings are made only to the Dingchou spirit seat, while the other five seats receive only incense and tea. When a Jiazi great assembly falls, the sacrifices are performed together in the manner described above. At ordinary times the altar may be taken down; but at the sixth rite, the altar should not be taken down, because it is still needed for the work at hand.

Once all six rites have been completed, it is a great fortune for a sincere practitioner to perform the sacrifice just once a year. After the six sacrifices are finished, leave the altar in the room, to be entered only by oneself in daily life, and take great care never to let others see it. For each year contains six days of the great assembly and thirty-six days of the lesser assembly. If affairs are numerous and the sacrifices cannot be completed within the year, one great assembly should be held; a lesser assembly day must not be missed, lest it bring misfortune. One should pray with utmost sincerity. The talismans drawn on the altar, the placement of the divine images, and the writing of the names and titles must all be carried out according to the prescribed methods.

Dingmao Talisman

Dingchou Talisman

Dinghai Talisman

Dingyou Talisman

Dingwei Talisman

Dingsi Talisman

Six Yin Talisman

This talisman is to be made from a jujube-wood board measuring one cun and five fen. One side is inscribed with the talisman (fulu), and the other is carved with the name of the Jade Maiden. Wear the talisman within the hair, and take it off only when combing.

The taboo name of the Dingmao Jade Maiden is "Zu Ri Zhi," her courtesy name is "Baozhong," and her title is "True Lord of the Boundless" (Wuji Zhenjun).

This talisman is written on yellow paper and placed at the spirit seat of the Dingmao Jade Maiden; in addition, one must be written before the document (die).

The incantation says: "True One of the Wuji (Limitless), transform into a body full of the radiance of sun and moon. Respond to my request and follow my movements. Swiftly, swiftly, as the statutes and ordinances command! By decree!"

Once the talisman has been written, recite the incantation three times and blow the qi (vital energy) of the east onto the talisman. With both hands, form the "Great Sha Script Seal" (a type of hand-gesture technique performed by pinching the fingers), and with the feet tread the "Ding Gang" (a ritual stepping pattern walked along specific paths), so as to conceal one's form.

Dingmao Union Talisman

Recite the incantation given above for this talisman, and write it at the Dingmao position, using cinnabar on yellow paper. Following the method of the previous talisman, make nine in total, place them in wine, and drink them.

Jade Maiden of Dingchou

The qi of the Jade Maiden of Dingchou is supreme and unsurpassed. Her courtesy name is Taihe, and her title is Perfected Lord Hengtian.

Place this talisman beneath the position of the Jade Maiden of Dingchou, and write a separate one in front of the wendie (a document used for writing talismans and presenting them to the deities) for general use.

The incantation says: "Taihe, Supreme Sage, Perfected Lord who crosses beyond the heavens. Act according to what I indicate, and carry out what I set forth. Swiftly, swiftly, as the statutes and ordinances command! By decree!"

Once written, blow the qi of the north onto the talisman and recite the incantation three times.

Dingchou Union Talisman

The incantation, hand seal, and method of using qi for this talisman are all the same as before. Again make nine, and drink them in wine at the corresponding position, following the earlier method.

Jade Maiden of Dinghai

The Jade Maiden of Dinghai is named Lu Ming, with the courtesy name Guangyang and the title Perfected Lord Dufu.

Write this talisman in cinnabar on yellow paper, place it at the position of the Jade Maiden of Dinghai, and write a separate one in front of the wendie to have ready for use.

The incantation says: "Perfected Lord Guangyang, whose name is Lu Ming. Act according to what I indicate, and assist me in my work. Swiftly, swiftly, as the statutes and ordinances command! By decree!"

Recite the incantation three times and blow the qi of the north into the talisman.

Dinghai Union Talisman

The writing, incantation, and hand seal for this talisman are the same as the preceding ones. The incantation uses the name "Lu Ming," petitioning him to act as indicated and to aid the working of the rite. Recite the incantation three times and blow the qi of the north into the talisman.

Dinghai Union Talisman

This talisman is also written, recited over, and charged with qi according to the earlier method. Make nine, and place them in wine at the corresponding position and drink them.

Jade Maiden of Dingyou

The Jade Maiden of Dingyou is named Jiu Qinling, with the courtesy name Zhengyi (Orthodox Unity), and the title Perfected Lord Yafu.

This talisman (Fulu, 符箓) is to be written in cinnabar on yellow paper and placed in the Ding-You direction. A second talisman is written separately and set before the document (dié), and the qi (Qi) of the west is drawn and blown onto it.

The incantation reads: "Spirit who rescues and reveres, Great Perfected Yafu, guide me in what I point to, and assist me in what I undertake. Swiftly, swiftly, as the statutes and ordinances command. By decree."

The Ding-You Joint Talisman

The method of writing in cinnabar, the incantation, the drawing of qi, and the hand seal are all the same as before. Nine of these are to be made, and each is taken with wine according to its own direction.

Ding-Wei, the Jade Maiden Who Rides the Plain Spirit, styled Xuanying and titled the Peerless Perfected Lord.

This talisman is written in cinnabar on yellow paper and placed before the Ding-Wei direction. Another is written separately for use before the document.

The incantation reads: "Peerless Perfected Lord, named Suling, be commanded by me, and heed the matters I set forth. Swiftly, swiftly, as the statutes and ordinances command. By decree."

The incantation is recited three times, and then the qi of the south is drawn and blown onto the talisman.

The Ding-Wei Joint Talisman

The method of writing in cinnabar, the incantation, the drawing of qi, and the hand seal are all the same as before. Nine of these are to be made, and each is taken with wine according to its own direction.

Ding-Si, the Jade Maiden Zhu Fucheng, styled Wenguang and titled the Perfected Lord of Highest Supremacy.

This talisman is written in cinnabar on yellow paper and placed beneath the Ding-Si direction. Another is written separately for use before the document.

The incantation reads: "Perfected One of Highest Supremacy, named Fucheng, guide me and speak for the matters I set forth. Swiftly, swiftly, as the statutes and ordinances command. By decree."

The qi of the south is drawn and blown onto the talisman.

The Ding-Si Joint Talisman

The incantation and the method of drawing qi are the same as before. The talisman is made into a pill and taken with the wine of its own direction.

When using these Jade Maiden talismans, whenever one wishes to summon or dispatch a spirit, the request should be written out according to the lines of the incantation. It may be written on the document, or on the back of the talisman, with the matter being sought noted. The Zhenwu seal is stamped on the front, and the Six Ding seal on the back. Then, following the method described above, one recites the Jade Maiden spirit incantation, draws the qi, and forms the hand seal to make the summons. The text holds that this brings efficacious results.

There is also another method: cut the talisman into a square two inches on each side, write the talisman on the front, and inscribe the name on the back. Write it in cinnabar on a board of jujube wood, recite the incantation three times, and then place it on the seat.

Days for the Descent of the Six Ding Names Talismans

Ding-Mao, the Jade Maiden Song Juan, styled Wenbo.

On Zi and Chou days, the Jade Maiden who descends is Ding-Chou Jade Maiden, Liang Qi, styled Yuangong.

On Yin and Mao days, the Jade Maiden who descends is Ding-Hai Jade Maiden, Yao Mao, styled Wendao.

On Si and Wu days, the Jade Maiden who descends is Ding-You Jade Maiden, Shen Qiu, styled Wenqing.

On Xu and Hai days, the Jade Maiden who descends is Ding-Wei Jade Maiden, Zhu Diao, styled Shengtong.

On Shen and You days, the Jade Maiden who descends is Ding-Si Jade Maiden, Chen Jun, styled Tingqing.

The Zhenwu Seal measures two cun and four fen in width and three cun and two fen in length.

Form of the Yang Seal

Form of the Yin Seal

These two seals should be carved from jujube wood, as a Yin seal and a Yang seal, on a Gengshen, Yisi, Jiayin, or Jihai day. They are tied to the left and right arms respectively: the Yang seal is worn on the left arm, and the Yin seal on the right arm.

The Yang seal is used when the rite is performed during the day. It is used for all matters that accord with the signs of Heaven and draw on Yang, such as asking a lord or marquis to appear in a dream, or praying for rain, clear weather, or snow. These are the seals of the three Jade Maidens Ding-Mao, Ding-Chou, and Ding-Hai, and so they belong to Yang. Affairs directed by these Jade Maidens likewise proceed under the Yang seal and fall within its sphere of action.

The Yin seal is worn on the right arm and used when the rite is performed at night. It is used to stamp all matters that accord with the signs of Earth and draw on Yin, such as seeking wealth, commanding ghosts and spirits, driving away demons and evil influences, praying at night, and working underground, entering water, or going into dark places. These are the seals of the three Jade Maidens Ding-Si, Ding-Wei, and Ding-You, and so they belong to Yin. These three Jade Maidens are likewise summoned in accordance with the work of the Yin seal, and fall within its sphere of action.

Method of Sacrificing to the Seals

When the seals have been carved, wait for a Jiazi day (one of the days in the sexagenary day-count) to hold the grand ceremony. At that time, set out a mat beneath the Northern Culmen (Beichen, the Pole Star) and make this announcement: "I respectfully invite the True Lord □□□□□□□ to descend. Your disciple now follows the method of the Supreme One to carve the seals of Yin-Yang and the Six Yin Grotto Subtlety. I ask the Jade Maidens (Daoist divine beings) to take charge of their use, and I pray that divine might be made manifest. First, I ask that you enable your disciple to grasp the true method, and that you bear witness to this covenant and join in the oath." Then offer incense.

Holding a seal in each hand, gaze upon the Northern Dipper, hold the breath, and draw in the true Qi of the Dipper. Proceed in order, and when the □ hour arrives, take one breath and blow it onto the seal. Draw in the Qi and blow upon each seal three times in this way. Then bind the handle of each seal with five-colored thread and wear the seals on the left and right arms. They are worn only when making offerings, performing rites, going in and out, and carrying out ritual affairs; at ordinary times at home they must not be worn, and should instead be placed on the altar and venerated.

When no offerings or rites are being performed, it suffices to present a cup of clean water each morning; there is no need to hold offering rites often.

On the day of the Jiazi assembly, one must on no account engage in sexual relations, nor allow meat, strong-smelling foods, or other impure things near the body. One should swallow saliva often, using the intention to wash and cleanse the five viscera with it. This Jing (scripture) is regarded as a secret method closely kept by the immortals and an essential standard for all manner of techniques; it shares its source with Heaven and Earth and does not change through the ages. If someone in a later age should happen to encounter this scripture, they are also considered to have their name in the registers of the immortals and to have accumulated blessings in a former life, which is truly rare. Even if one does not practice the methods in the text, simply keeping the scripture at home and treating it with reverence is said to keep all manner of calamities from daring to enter the door.

What matters is sincerity; it must not be treated like any other book. The scripture should be kept in a clean, pure container, shielded from defilement, and one should not chatter idly near it. At ordinary times it must not be handled carelessly, still less should one entertain wicked thoughts. This method was originally meant to bring relief to both the living and the dead; if one's intentions are not upright, one may instead bring calamity upon oneself. Practitioners must be upright and honest, and must reflect deeply and act with caution. The later part of the scripture will set out the invocations, the variations of the methods, and the steps for carrying them out.

When performing the Liuding Yunü (Six Ding Jade Maidens) talismanic rites, one must not harbor wicked thoughts. The method is meant to aid both the living and the dead; if the practitioner's intentions are not upright, it may instead bring disaster. Those who study this method must be honest and upright, and must reflect deeply and act with caution. The variations of the method and its specific procedures are set out in the lower volume.

The Seal Used in the Liuding Yunü Talismanic Rites

The seal measures two cun and four fen in width and three cun and two fen in length. On a day when the trees are growing vigorously, one fells a jujube tree and fashions the seal from it; on a jiazi day or a gengshen day, it is used to stamp the text of the talisman. The method of offering follows what was described earlier, and the seal must not be used carelessly at inappropriate times. In an urgent emergency, the seal may be worn on the body and hidden beneath one's clothing, and it is said that this can ward off calamity. The seal should be kept in a bag of deep red silk gauze and must not be seen by outsiders, lest its efficacy be lost.

In practicing this kind of method, one must first set out offerings and only then carry out the transformative techniques: the offering comes first, the ritual work after. Whether one seeks omens in dreams, looks for lost objects, hunts, summons soldiers and spirits, prays for rain or an end to drought, climbs mountains and crosses waters, apprehends thieves, subdues demons, seeks official position or the immortal Way, searches for servants, welcomes reclusive worthies, or drives away petty people, there is a corresponding talismanic method for each. When performing the rites, one must be sincere and solemn, never careless; one's conduct must be upright, and the talismans must be used only for proper purposes. They are used not only to bring stability to the state and assist in public affairs, but are also believed to protect the Dao (the Way) and its teachings and to nourish one's own person. If there is even the slightest wrongdoing, the guilt may extend to the nine generations of one's kin. The key lies in single-mindedly and carefully upholding the two or three Jade Maidens. On the gengshen, yisi, jiayin, and jihai days, one may take the heartwood of the jujube tree, carve it into a four-sided square, and engrave on each side the names and talismanic script of the two or three Jade Maidens. Afterward, sew a bag with five-colored silk thread and wear it at the crown of the head; it must not be removed except when combing one's hair.

Format for Writing the Talismanic Commands

All talismanic commands are written in cinnabar; when cinnabar is unavailable, Beijing ink (ink produced in the capital) may be used instead. On the appropriate day and hour, one should face the three deities of the ten-day period, perform the obeisance and carry out the rite, then place the talisman in a five-colored silk pouch and wear it at the crown of the head; it must not be removed except when combing one's hair.

For all kinds of talismanic commands (fulu), write with cinnabar; when cinnabar is unavailable, Beijing ink may be used instead. At every double-hour, set out offerings and perform obeisance before the three spirits presiding over that ten-day period, and the other deities will lend their aid as well. Also write the names of the three presiding spirits along the edge of the talisman; these three are the Jade Maidens. Stamp the talisman in cinnabar with the Zhenwu Seal (a Daoist ritual seal), applying the seal according to the principles of Yin-Yang: first the solid seal, then the hollow seal. For Yang matters, use the Yang seal worn on the left arm; for Yin matters, use the Yin seal worn on the right arm. When ingesting talismans in ordinary practice, or using other talismans, proceed in the same way. Be wholly focused and careful, and never negligent. The talismanic methods for the various transformations and for evoking responses from the spirits are listed in detail below.

Six Dream-Inducing Talismans

First Talisman: The Method for Inducing a Dream in an Emperor

This talisman is used to induce a dream-response in the most exalted one (the emperor). After six offerings, the Jade Maiden will appear of her own accord; there is no need to burn the talisman, for the Jade Maiden will take it away herself. When performing this rite, invite the Jade Maiden of the current ten-day period to preside, with the other spirits assisting from the side. In the early morning, write this talisman in cinnabar, and beside it write the name and title of the Perfected Lord of the Jade Maiden of that period; then stamp it with the Zhenwu Seal, make a hollow impression with the Yang seal, and finally write the "Talisman for Opening the Forbidden Gate."

Second Talisman: The Talisman for Opening the Forbidden Gate

This is the talisman for opening the forbidden gate, and it is carried out according to the method described above. In the early morning, write this talisman in cinnabar, and beside it write the name and title of the Perfected Lord of the Jade Maiden of that period; then stamp it with the Zhenwu Seal, make a hollow impression with the Yang seal, and finally write the "Talisman for Opening the Forbidden Gate."

Second Talisman: The Talisman for Opening the Forbidden Gate

This is the "Talisman for Opening the Restricted Gate" (开禁户符). It should be written following the method given earlier, and stamped with the Zhenwu seal and the Yin-Yang seal. These two talismans on the right must be held in your own hands before the Jade Maiden of the Three Divinations (三卜玉女) for the current ten-day period, while you pray: "I now wish to seek a certain matter..." Then state your wish as you intend it. Next, ask the spirits to carry the two talismans directly to the Emperor Lord (Dijun), open the restricted gate of the imperial court, and report to the Emperor Lord in a dream: "So-and-so of such-and-such prefecture and county, with this name and this age, has already practiced the Great Dao (Dao) and wishes to help the Emperor Lord secure the state. May the Emperor Lord kindly protect this person and let no harm come to them." If you are seeking an official post, or have some other matter, report it in the same way according to your own wish.

When the report is complete, prepare a portion of clear wine and gold paper money, together with the talismans, incense, tea, a lamp, and dishes of food, and present them as offerings before the Jade Maiden and True Lord of the current ten-day period. At the second watch of the night, recite the Spirit Mantra of the Three Divinations for the current ten-day period three times. Then take the paper from beneath the divine name placed before you and burn it together with the offerings, saying: "Go swiftly and respond swiftly; do not delay." After that, extinguish the lamp, put away the tea, and sit in stillness until the third watch has ended before going to sleep. The scripture states that a response will come in less than ten days; the Emperor Lord will surely accept what the spirits and the practitioner have reported, and will not refuse it. The same procedure applies when seeking an official post.

Whenever you wish to perform the "Talisman Method for Influencing a Person's Dream through the Five Tones" (感五音人梦符法), make and dispatch the talismans according to the method described above, except that the Talisman for Opening the Restricted Gate is not used. This method must be applied according to the family names of the Five Tones; officials, monks, Daoist priests, and others should all proceed according to the Five Tones to which they belong.

Five Divine Talismans for Influencing People's Dreams through the Five Tones:

The Gong tone, the Shang tone, the Jue tone, the Zhi tone, and the Yu tone.

These talismans are used to make people of the Five-Tone family names respond in their dreams. They are written by the method given above, and the Talisman for Opening the Restricted Gate must not be used when dispatching them. The scripture says that, whether the person is an official, a scholar, a commoner, a Buddhist monk or nun, or a Daoist priest, the talisman must be written and used according to the person's tone category and family name, and a response will then come. At the end of the original text, the "Yu tone" is listed separately again.

This talisman (fu) can evoke responses in the dreams of people belonging to the Five Tones surnames (surnames classified according to the five musical tones). It should be written using the method described earlier. When the talisman is issued, the "Door-Sealing Talisman" must not be used, and ordinary people cannot see it. When it truly must be used, whether the person is an official, a commoner, a Buddhist monk, a nun, or a Daoist priest, it should be written and used according to the tone-surname to which each belongs, and in every case a response will be obtained.

Talisman Methods for Praying for Rain, Clear Skies, and Snow

Whenever one prays for rain, clear weather, or snowfall, each of the four seasons, spring, summer, autumn, and winter, has its own corresponding presiding Divine Lords.

Spring: the True Lord of Great Harmony (Taihe), the True Lord of Great Mystery (Taixuan), and the True Lord of Great Obscurity (Taimin).

Summer: the True Lord of Lesser Unity (Shaoyi), the True Lord of Lesser Subtlety (Shaowei), and the True Lord of Lesser Brightness (Shaoming).

Autumn: the True Lord of Great Nonbeing (Taiwu), the True Lord of Great Completeness (Taiquan), and the True Lord of Great Palace (Taigong).

Winter: the True Lord of Lesser Firmness (Shaogu), the True Lord of Lesser [illegible character] (Shao□), and the True Lord of Lesser Spirit (Shaoling).

For spring offerings, the rite should be conducted in the Qian-Hai direction, which is the direction of flourishing qi (Qi).

For summer offerings, it should be conducted in the Gen-Yin direction.

For autumn offerings, it should be conducted in the Xun-Si direction.

For winter offerings, it should be conducted in the Kun-Shen direction. In every case, the direction chosen for the offering and petition is a place of "long life" (changsheng).

Three Talismans for the Petition of the Three True Ones

For the three talismans above, the names of the Divine Lords should be changed according to the season at hand and written beside the talismans. Standing before the Jade Maiden of the current ten-day period (the goddess presiding over that ten-day period), one should announce: "I see someone asking."

Three Talismans for the Petition of the Three True Ones

These three talismans (fu) should be changed according to the season, and the name of the divine lord should be written beside each talisman. The officiant should make this announcement before the Jade Maiden of the current ten-day period (the goddess who governs that period):

"I have seen a petitioner come to me, saying that rainfall is insufficient and the people have lost their livelihood. I now dispatch the spirits to report the matter to the Three Perfected Lords (names). I ask them to come tomorrow to the (direction) of my altar and receive the prayers of the five... If the rite is performed in spring, summer, autumn, or winter, then one fen of green coins should be used instead, as the cost of sending the spirits on their journey."

Afterward, paper and talismans are burned in the Qian-Hai direction (northwest). The text says that in spring the rite honors the Three Perfected Lords Taihe, Taixuan, and Taimin, and should be held at this place. In summer, autumn, and winter, the corresponding Perfected Lords are invited in each season, and an altar is set up in the matching direction, with incense, lamps, wine, and fruit as offerings. After offering incense, the officiant bows again and knocks the teeth together (a Daoist ritual way of showing reverence to the gods), then prays sincerely:

"I have heard that the azure heavens are profound and unfathomable, subtle and vast. Though I am foolish, my nature accords with Shangqing (the Highest Clarity, the pure realm of immortals in Daoist belief). Now the people have lost their livelihood and pray for rain. If clear skies are wanted, we pray for bright sunlight. In performing this rite, I pray with sincerity to the Mysterious Perfected. Please accept my modest offerings, perceive my intention, and carry my talismans to present my petition. May August Heaven look down on us and bestow sweet rain or clear skies. As to the matter I petition for, I use the secret talismanic script to ask that it reach on high. I humbly ask the Perfected Lords to listen with compassion. I use three fen of green coins to send the spirits on their way, and I hope that gods and humans will respond to one another and that the answer will come at once."

After the prayer, the paper money and talismans are burned, and the spirit tablets are put away.

The "Rain-Praying Talisman" and the "Clear-Sky Talisman" are used to pray for rain or for fair weather. Both must be sealed with five layers of folded corners and stamped with a seal beneath, and the rite is carried out as described above. These are talismans that report to the August Supreme Lord of Heaven, so they must not be used lightly.

The "Snow-Seeking Talisman" is used with the prayer method described earlier.

The "Wind-Summoning Talisman" is used to call up wind and clouds. Each season has its own presiding deity and direction: east for spring, south for summer, west for autumn, and north for winter. The talisman is burned after the matter is reported to the Jade Maiden. The louder the call, the stronger the wind that comes, and the softer the call, the gentler the wind.

The "Immortal-Communicating Talisman."

In performing this kind of rite, when one wishes to travel to a certain place, one writes a talisman (fu) in cinnabar and reports to the Jade Maidens (Yunü, spirits in Daoism who are charged with relaying commands and assisting in the performance of rites). In spring the Jade Maiden of the east presides, in summer the one of the south, in autumn the one of the west, and in winter the one of the north. After the report is made, the Fulu (talismans and registers) is burned and called out loudly, and one will arrive swiftly; if it is called out softly, one arrives more slowly.

Talisman for Communing with Immortals (Tongxian Fu)

To use this method to travel somewhere, write a talisman in cinnabar, report to the Jade Maidens, and then place the talisman in the hand of the practitioner. With eyes closed and gaze withdrawn, one is said to arrive at once.

Talisman for Prolonging Life (Yandu Fu)

This talisman is said to lengthen one's years and also to make one loved and respected by others.

Talisman of Fulfilled Wishes (Ruyi Fu)

When one encounters something one desires, stamp the talisman with the Zhenwu Seal (a Daoist ritual seal associated with the Perfected Warrior, Emperor Zhenwu), place it in a suitable spot, and report to the Jade Maidens. The thing sought will then be delivered, and one's wish fulfilled.

Talisman for the Pillow (Zhenzhong Fu)

Write the talisman in cinnabar and place it inside one's pillow. Evil demons are said to disperse, gentlemen will draw near, and petty people will keep away. When an immortal is about to descend, a sign will appear beforehand in one's dreams.

Talisman for Winning Allegiance (Ling Ren Guixiang Fu)

To bring a person to submit, write three talismans in cinnabar: report one to the Jade Maidens, bind one to the arm, and hold one in the mouth. Then pray that the person submit.

Talisman for Inspiring Love and Respect (Ling Ren Aijing Fu)

Write the talisman in cinnabar and report to the Jade Maidens. Beneath the talisman, write the person's name, age, and ruling star. The person is said to feel affection and devotion naturally.

Talismans for Seeking Wine and Food (Mi Jiu Fu, Mi Shi Fu)

To seek wine or food, write three talismans before the Jade Maiden of the current xun (the ten-day period corresponding to the present time), then burn them before the deities. Someone is said to bring wine and food.

Talisman for Seeking Servants (Mi Nu Fu; cinnabar on yellow paper)

To obtain a manservant or maidservant, write the talisman in advance in cinnabar on yellow paper and burn it before the Jade Maiden of the current xun. Servants are said to come of their own accord, and the response is highly efficacious.

Talisman for Seeking Maidservants (Mi Bi Fu)

Talisman for Summoning Acquaintances (Zhao Xiangzhi Fu)

To summon someone one knows, first write the talisman, then write the person's name upon it. Pray to the Jade Maiden of the current xun, saying: "I wish to see this person; please let them come."

Talisman for Prospering Profit (Wang Li Fu)

Write the talisman (fu) in cinnabar, report it to the Jade Maiden (Yunü, the spirit who receives instructions in talisman methods and carries out orders), and carry it on your person. It is said to make your fortunes prosper a hundredfold or a thousandfold. If you wish to secure treasure, write the talisman on a peachwood board and hang it beneath the door. Merchants are said to come of their own accord, and profits will flourish.

Talisman for Entering Water

To make this talisman, first report to the Jade Maiden. Then write two talismans in cinnabar, seal them, and attach one to the sole of each foot, left and right. It is said that you will then be able to walk on the surface of the water as though on level ground.

Talisman for Entering the Sea

Before using this talisman, first report to the Jade Maiden, then cast the talisman into the sea. It is said that the Dragon Spirits will offer their protection and the wind and waves will subside. If you wish to halt a ship, seal the talisman and attach it to the soles of the left and right feet. If you wish the ship to keep sailing, proceed in the same way, and it will take effect.

Talisman for Entering the Sea

Before using this talisman, first report to the Jade Maiden, then cast the talisman into the sea. It is said that the Dragon Spirits will offer their protection and the wind and waves will subside. If you wish the ship to stop, it will stop; if you wish it to sail, it will sail.

Three Talismans for Directing Troops and Armor

These three talismans are used in the methods of directing troops, and they must be written in cinnabar with utmost sincerity. First, have the Jade Maiden carry the three talismans and announce them to the enemy's Prohibition Officer (a spirit official in charge of restrictions and wards). Then inscribe the three talismans and bury them on the battlefield. When the troops march out, you should also lead officer-spirits and soldier-spirits alongside you, and it is said to be better still if you carry the three talismans on your person.

Talisman for Concealing the Body and Entering an Encircling Army

Whenever you wish to enter a military camp to carry out a task, write six talismans. After reporting to the Jade Maiden, swallow three, place one on your forehead, and hold one in each hand. Then perform the Yu Step (Yubu, a Daoist ritual pacing) and enter the formation. The scripture says that when you walk into the camp in this way, none of the soldiers will be able to see you.

Three Talismans for Commanding Ghosts and Spirits

First Talisman

Whenever you wish to command ghost soldiers, first inscribe this talisman before the Jade Maiden on duty for the current ten-day period (the Jade Maiden who presides over that period), and announce: "At present, because of a certain matter at a certain place, I intend to set about handling it. Please act according to my wishes." Among the spirit troops thus summoned, none of the soldiers will be able to see you.

Three Talismans for Commanding Ghosts and Spirits

First Talisman

To summon and command ghost soldiers, first write this talisman and place it before the Jade Maiden (Yunü) who presides over the current ten-day period (xun). Then pray: "Because of a certain matter at a certain place, I now intend to act. Please proceed in accordance with my wishes. May the deities I invoke carry this talisman for me and deliver it swiftly to the Generals of the Five Paths. On such-and-such a day, let them assign a given number of halberds, lances, spears, staves, bows, and crossbows, all properly prepared, and have them report to my side to await my orders and carry out my commands within the appointed time. If they do not obey me, I will slay ghosts and kill spirits, and let no one say I gave no warning." Burn the talisman at once, then go and attend to the matter.

The Second Talisman

Following the method above, write the talisman (Fulu) sincerely in cinnabar. Perform the Yu Step (Yubu, a ritual pace used in Daoist ceremonies) to the doorway and, facing the Generals of the Five Paths, say: "Lead two or three Jade Maidens together with the officials and soldiers of the ghost division, and go immediately to such-and-such a place to carry out such-and-such a construction. It must be finished on schedule, with no delay. If you are slow or fail to act, I will cut off your heads. When the work is done, I will prepare money and wine to thank you for your labor. Swiftly, swiftly, as the statutes command." After burning the talisman, set out.

The Third Talisman

To perform this rite, first inform the Jade Maiden, then write the talisman and give it to someone to carry to the place where the matter is to be handled. The talisman may also be nailed before or behind the object concerned, or stamped with a seal. When the matter is finished, burn spirit money in thanks. The efficacy of the spirits is beyond measure, and profoundly mysterious.

Talisman for Summoning the Spirits

To perform this rite, stamp the talisman with the Zhenwu Seal (a Daoist seal associated with the deity Zhenwu), inform the Jade Maiden, and burn one talisman to report to the local Earth God. When the matter is finished, burn spirit money in thanks. The efficacy of the spirits is beyond measure, and profoundly mysterious.

Talisman for Summoning the Spirits (Second Version)

To perform this rite, stamp the talisman with the Zhenwu Seal, inform the Jade Maiden, and burn one talisman to report to the local Earth God. Then ask what strange or uncanny matters exist in this place.

Talisman for Recalling the Soul

This rite is used for apotropaic and cursing magic (yansheng) against another person, or for handling lawsuits and similar affairs. When performing it, first write beneath the talisman the target's name, the year, month, day, and hour of birth, and the matter being sought. Take an egg, a bundle of loose hair, and the talisman. Break the egg and mix it with the talisman, place the mixture in a box to perform the rite, and then bury the box at the Ghost Gate (the direction through which ghosts and spirits are said to enter and leave, in ritual terms). Until the spell is lifted, that person will be dazed and confused, as if drunk. This technique must be kept strictly secret and must not be used casually.

Talisman for Subduing Bandits

To apprehend a thief, first report to the Jade Maiden (Yunü, the spirit served in talismanic methods), burn incense, and write five talismans (fu). Bury them on five roads, and the thief will be caught.

Tiger-Subduing Talisman, also called the "Tiger-Slaying Talisman."

If you live in the mountains, write this talisman in cinnabar, report to the Jade Maiden, and post it on the mountainside. The tiger will come beneath the talisman of its own accord, lie down on the ground, and submit. You may also throw the talisman toward a place where tigers roam, then bury it on five roads, and the tiger will be caught.

Tiger-Subduing Talisman, also called the "Tiger-Slaying Talisman."

If you live in the mountains, write this talisman in cinnabar, report to the Jade Maiden, and post it on the mountainside. The tiger will come beneath the talisman of its own accord, lie down on the ground, and submit. You may also throw the talisman toward a place where tigers roam, and the tiger will come by itself to meet its death.

Dragon-Subduing Talisman, also called the "Dragon-Slaying Talisman."

When performing this method, throw the talisman into a place where floodwaters have overflowed. The dragon will die, and its corpse will float to the surface.

Hunting Talisman

When hunting, follow the method given above: face the direction where the spirits dwell, write the talisman, and report to the spirits. When setting out, write one more talisman and carry it on your person, and you will be sure to bring back a catch.

Talisman for Gathering Strange Creatures

This talisman is used to summon snakes and strange creatures, gather crows, and draw fish. Two talismans are used: after reporting to the Jade Maiden, burn one, hold one in your hand, and hold one in your mouth. Call softly, and whatever you call will arrive. To make it leave, burn the talisman from your hand outside the door.

Talisman for Borrowing Ghost Soldiers on a Journey

When traveling and wishing to draw on the power of ghost soldiers, write one talisman for each place you will visit, stating how many ghost officials are needed to accompany and support you. Once you have finished your business at the appointed place, the ghost soldiers will return immediately.

Talisman for Mending Breaches and Gaps

When you come upon a place that is broken or defective, report to the Jade Maiden and write two talismans in cinnabar: one to report to the Jade Maiden, and the other to bury at the damaged spot. It is said that this will make the place level again and restore it to its original state. Afterward, take out the talisman and burn it.

Childbirth Talisman

Used to aid in difficult labor. Write four talismans: offer one to the Jade Maiden and give the other three to the person who requested them. Dissolve these three talismans in clean water and have the woman in labor swallow them. For a boy, the talisman is held on the left side; for a girl, on the right. After a stillborn child emerges bearing the talisman on its head, bury it on the spot. It is said that the damaged place will then be leveled and restored to its original state, after which the talisman is taken out and burned.

Childbirth Talisman

Used to aid in difficult labor. Write four talismans: offer one to the Jade Maiden and give the other three to the person who requested them. Dissolve the talismans in clean water and have the woman in labor swallow them. For a boy, the talisman is held on the left side; for a girl, on the right. If the child is stillborn, it emerges bearing the talisman on its head; if the child lies transversely, it is said that the child's bones will soften, allowing a smooth delivery.

Talisman for Treating Ghosts of the Wrongfully Dead

When you encounter someone who has died unjustly, by drowning, hanging, or falling into a well, or who has died suddenly, quickly write this talisman on both sides of the body, along with the name of the Jade Maiden (Yunü) of the current ten-day period, the divine maiden who governs that period. Then report to her: "Now so-and-so has died suddenly of such-and-such, and I am using this talisman to save them." Ask the spirits to go at once to rescue the person and to devote themselves to the task. As soon as the talisman arrives, they are to act on the command, call back and gather in the soul, and return it to the body so that the person revives immediately. Next, quickly place the talisman in the person's mouth and burn three cones of mugwort on the crown of the head, and it is said the person will come back to life. This is the Talisman for Seizing Ghosts.

If a talisman for summoning the Jade Maiden is written in cinnabar, it may be buried, nailed up, or pasted in place, and it is said the ghosts will then vanish of their own accord.

Three Talismans for Curing Ten Thousand Illnesses

These three talismans may be used to treat any kind of illness. First burn incense and report to the Jade Maiden of the current ten-day period: "I am about to treat so-and-so's illness. I ask the spirits to lend all their strength and rescue the patient according to the talisman. As soon as the talisman arrives, act on the command, drive out the ghosts and evil influences, and let the patient recover as soon as possible." Then write the Jade Maiden's name on the talisman. It is said that when it is swallowed together with descending-truth incense (jiangzhen xiang), the illness will be cured.

Talisman for Healing Plague, for the Spirit Officials

Write this talisman in cinnabar on yellow paper, preparing one the day before. Following the ritual, recite before the Jade Maiden of the current ten-day period: "Please hold the talisman on my behalf and go to the home of so-and-so at such-and-such a place. Spirits of the Director of Destinies and the officials of prohibitions, tomorrow I will come to this place to treat the plague and destroy the pestilence ghosts. Quickly summon and gather the spirits of the temples and of the local area, and wait for orders to act. Go quickly, go quickly." When the recitation is finished, burn the talisman.

Talisman for Plague Ghosts

Take a sheet of paper five cun wide and seven cun long and have the patient sign it with their mark. Then write the talisman, one of the Fulu (talismans and registers), on the paper, and cover it with the patient's signature. This talisman is used to command the Six Spirits and the Director of Destinies.

Another Talisman for Plague

Have someone write a flourished signature, then write the talisman on the back of that signature, to be used for treating plague ghosts.

Take a sheet of paper five cun wide and seven cun long and have the patient sign it with their mark. Then write the talisman on the paper, and cover it with the patient's signature. This talisman is used to command the Six Spirits and the Director of Destinies.

Another Talisman for Plague

When pestilential ghosts (wengui) afflict a person, one may have someone write a "flowery character" (huazi, a talisman character in a decorative script) on the patient's back, in order to drive out and cure the plague ghosts.

Method for Taking a Talisman to Treat Epidemics

This talisman is taken with a decoction of Jiangxiang (rosewood heartwood). First write: "The Jade Maiden of the White Jade treats the epidemic, gathers in the source of illness, and protects and secures peace." This petitions the White Jade Maiden (the deity who presides over this kind of rite) to gather in the source of the illness and watch over the patient's well-being.

Method for Treating Illness with Talismans, Whether Near or Far

When treating a patient, write a talisman in cinnabar on yellow paper, then stamp it with the Zhenwu seal (a ritual seal associated with the cult of Zhenwu, the Perfected Warrior). First report to the Jade Maiden of the current ten-day cycle (the female deity on duty for that period), then burn the talisman (fulu) and let the patient watch. Whatever the illness may be, pray that it be healed.

If the patient is three to five li away, hold the patient's location in mind, report to the Jade Maiden, write the talisman, apply the seal, and burn it. Then blow the talisman ashes in the direction where the patient lies. Even if the patient is a thousand li away, one may still pray toward that place, asking that the rite take effect.

Method for Treating Illness

Reverently invoke the Ding spirits of the six ten-day cycles: the Dingmao spirit of the Jiazi cycle, the Dingchou spirit of the Jiaxu cycle, the Dinghai spirit of the Jiashen cycle, the Dingyou spirit of the Jiawu cycle, the Dingwei spirit of the Jiachen cycle, and the Dingsi spirit of the Jiayin cycle, asking them to go and treat a certain person. Ask the spirits to remove this person's illness and calamity, to drive away misfortune and malevolent forces, and to return the patient's souls swiftly, with immediate effect. When the talisman arrives, you must carry out this command without delay. Let this order be executed with urgent speed, in accordance with the statutes and ordinances of Shangqing (Highest Clarity).

Once the spirits have received their orders, they go at once to bring healing, so that the patient recovers as quickly as possible.

Six Talismans for Treating Illness

These talismans bear the true form of the Jade Maiden (the divine likeness of the deity). When used to treat illness, the head of the talisman is not stamped with a seal.

Talisman Decree Incantation

The Nine Heavens send down a decree, and the sun, moon, and stars are transformed into talismans. On the left, the Azure Dragon is commanded; on the right, the White Tiger; in front, the Vermilion Bird; and behind, the Dark Warrior (Xuanwu). Four hundred thousand divine soldiers are summoned to drive out all ill omens. Wherever the talisman reaches, may there be lasting peace and ease; may all malevolent forces sink beneath the earth, and may evil ghosts conceal their traces. Let this order be executed with urgent speed, in accordance with the statutes and ordinances.

Method of the Seat-Casting Rite for Treating Illness

If one encounters a person of slender fortune to whom the spirits do not respond, the rite may also proceed slowly. In such a case, one should write the character "Xiang" (auspicious). Wherever the talisman reaches, may there be lasting peace and ease; may all malevolent forces sink beneath the earth, and may evil ghosts conceal their traces. Let this order be executed with urgent speed, in accordance with the statutes and ordinances.

If a person has meager blessings and the spirits they summon do not respond, or the spirits are slow to arrive, there is another method: write the talisman for the current ten-day cycle, recite the incantation, and throw it onto the spirit seat, and the spirits will come swiftly. For example, in the Jiazi cycle one writes the "Mao talisman," and the other cycles follow the same principle.

The incantation says: "We respectfully invite the Zi and Mao spirits of the Jiazi cycle to go to such-and-such a place to carry out this task and save the person. This matter must be handled quickly, and the command must not be disobeyed."

Once the incantation has been recited and the talisman written, throw the talisman before the seat of the Dingmao spirit, and the spirit will stay. Even at a distance of a thousand li, the effect will soon become apparent. If someone asks about auspicious or inauspicious matters, the spirit will answer. To bind ghosts and spirits, one need only pinch the "ghost eye" (the part of the talisman that represents ghosts and spirits) in one's hand, and the ghosts and spirits will be subdued. To make a wrongdoer come, write that person's name, swallow the talisman, and then pinch the "person eye" (the part of the talisman that represents a person), and that person will arrive of their own accord.

When summoning the Six Ding divine generals (Liu Ding), use the seat-throwing talisman, which can make them manifest their response. If someone asks about auspicious or inauspicious matters, the spirits will answer. To bind ghosts and spirits, one need only pinch the "ghost eye" on the talisman, and the ghosts and spirits will be subdued. To make a wrongdoer come, write that person's name and swallow the talisman, then pinch the "person eye" on the talisman, and that person will arrive of their own accord.

When drawing the seat-throwing talisman for summoning the Six Ding, one must visualize the Jade Maidens (Daoist spirits) present with every stroke. The brush must fall as decisively as if cutting through bronze or iron. First, make twenty-eight dots, symbolizing the twenty-eight lunar lodges; then recite the formula corresponding to the stars and the four seasons, and make four dots in sequence, repeating this eight times to symbolize the eight seasonal junctures of the year. No dot may be retraced. Whoever obtains this talisman should treasure it as they would the divine power of the Three-Five Generals, the Six Ding divine generals, and the Heavenly Soldiers who serve as strongmen. Even if someone offers a high price, it should not be handed over; one should keep it on one's person forever and guard it in strict secrecy. The scripture (Jing) declares this talisman efficacious, the most wondrous of all methods.

The talisman for delivering the dead through the underworld registry is used to guide the Seven Generations of Ancestors of the Nine Obscure Realms (ancestors dwelling in the depths of the netherworld) into the underworld administration, and it can also deliver other deceased persons. First write three talismans in seal script, then write the Jade Ding talisman. Even if someone offers a high price, these talismans should not be handed over; they should be treasured forever and guarded in strict secrecy. The scripture (Jing) declares them supremely efficacious, the most wondrous of all methods.

This talisman (fu) is used to deliver the deceased of the Nine Obscurities and Seven Ancestors (the dead among one's ancestors of nine generations) to the underworld prefecture of the netherworld, and it may also be used to deliver other departed souls. First, inscribe three talismans, and announce before the Jade Maidens (Yunü, divine beings in Daoism): "I have ancestors of the Nine Mysteries and Seven Generations who have passed away, but I do not know where they are now." One may also say: "I have a deceased person, so-and-so, and since their death I do not know where they have gone." The spirits will take the talisman directly to the infernal peaks of the underworld and summon the officials to question them. If the deceased is the person I have named, let them be pardoned and released at once. Carry this out with all speed! After speaking, burn the talisman, and the deceased will appear.

Each of the talismans above must be written in cinnabar, one by one; if there is no cinnabar, ink may be used, and then a seal is applied. For any request, write one talisman each time, and on its left and right write the name of the Jade Maiden of the current ten-day period (the Jade Maiden who presides over that period), sincerely announcing the matter being sought. After a great assembly sacrifice has been held, it is not necessary to set up an altar each time; one need only prepare incense, tea, wine, and fruit, burn the incense and make the announcement, praying with full concentration, and the Jade Maidens will naturally reveal their true forms. The talisman need not be burned either, for it will depart of its own accord. This method is endlessly efficacious, and the practitioner who obtains it should regard it as a treasure. Practice it with reverence, and your nine clans will receive blessings and celebration, with fortune and emolument flourishing, and you may also ascend as an immortal and attain the Dao. Practice it with negligence or disrespect, and your six kinds of kin will suffer calamity and misfortune will descend upon them, and you yourself may sink into the netherworld and become a ghost. How could one not be careful? Keep this constantly in mind, and do not let stray thoughts arise.

If in dreams you come and go, see bodily forms, or a woman sits beside you or outside your body, this is the Jade Maiden descending and manifesting. Thereafter, the practice will gradually go smoothly. If the Six Spirits (here meaning the deities associated with the rite) come and go over a long period, manifesting images or bodies, speaking beside your ear, or appearing before your eyes, this shows that the practitioner's karmic affinities from past lives have matured. There is no need to practice Dunjia any further; simply make your announcements as your heart directs, and whatever you seek will be carried out and answered. One who is able to obtain this method truly has an immortal affinity from a former life, and so attains the Dao in this life. From the palace of the Jade Emperor above to the offices of the netherworld below, everything one does will be felt and answered. This method is worth ten thousand pieces of gold and still is not transmitted. The ancients said: "Better to give a person a thousand pieces of gold than to transmit to them the Yin of the Six Jia (the secret arts associated with the Dunjia method)."

Volume Two of the Authentic Scripture of the Secretly Treasured, Penetrating-the-Mysterious, Transforming Six-Yin Grotto-Subtlety Dunjia (Jing, scripture).