《云笈七签》Vol. 10

After nine years of cultivation, one can fly through the air and ascend to the realm of Highest Clarity. The true Dao is profound and mysterious and must not be proclaimed indiscriminately. If one recklessly reveals precious Daoist methods, one’s ancestors for seven generations will be punished, and one may lose one’s own life. After death, one will also suffer the Three Paths of Misery—the Buddhist and Daoist realms of hell, hungry ghosts, and animals—and the Five Sufferings. Even after countless kalpas, release will be difficult to attain. Those of high attainment who cultivate the Dao should act with care and observe the precepts.

◎ The Method of Paying Homage

The kings of the heavens often tour the boundless celestial realms on the Eight Seasonal Nodes—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—and on days such as the first day of each month. They wander through palaces among the clouds, roam freely in the realm of Jade Clarity, and let their gaze sweep across the ten directions. Above the bright rosy clouds, they continually chant the Inner Sounds of the Heavens, the Wondrous Chapters of Flying Mystery—the celestial realm’s subtle and mysterious music—to celebrate the perfected immortals of the heavens. Their hearts are glad and their faces joyful. Clear, ringing sounds like jade echo through the open sky, their beautiful melodies answering one another.

On days governed by the north, the Five Elders, divine lords of the five celestial regions, take their places; the Nine Emperors hold court; the Four Offices, which oversee celestial affairs, conduct inspections and trials; and the Five Emperors guard the divine beings. The perfected immortals sing together, and the myriad immortals bow in praise. The sun, moon, and stars still their radiance, while the seven stars of the Northern Dipper shine brightly. The waves of mountains and seas grow calm, and the heavens become solemn and clear. The Eight Purities, perfected beings of the celestial realm, spread their radiance; the Four August Ones sweep away defilement. The numinous wind carries fragrance, and green clouds release sweet dew. The Qi of the Celestial Origin fills the air, and the realm of Jade Void is suffused with joy and protective power.

In the bright, lofty immortal palaces and across the vast, remote reaches of the Great Void, one penetrates the empty expanse and reaches into the most subtle details, surveying all things without end. Whoever receives this Daoist method can become a companion of the Celestial Emperor. Whoever diligently recites these chapters can attain a rank on a par with that of an Immortal King. Their Virtue can match that of the heavens, and their lifespan can equal that of the sun, moon, and stars.

All who cultivate the way of the Highest Immortals, aspire to ascend to Jade Clarity—the lofty celestial realm in Daoist teaching—and revere and worship the Imperial Venerable, a revered deity of Heaven, must know the Flying Mystery Chapters of the Thirty-Six Heavens, sacred tonal formulas used to communicate with the celestial realm. Otherwise, the Kings of the Thirty-Six Heavens will not record their names, and even the most diligent practice will be in vain. Heaven will not send down its true Qi, the Four Bureaus, celestial offices that govern heavenly affairs, will not honor them, and the Five Emperors, the emperors of the five directions, will not welcome them. Heavenly demons will also assail their innate nature, and they will ultimately fail to become immortals.

Those who wish to ascend through the mysterious void and travel among the Five Sacred Mountains must know the secret names of the Earth Emperors of the Nine Earths and Thirty-Six Lands, the hidden names of deities who rule the terrestrial realms. Otherwise, the Nine Yin will not dissolve the practitioner’s corpse, and the Nine Earths will not erase their traces. Even if such people practice austerities deep in the mountains and forests, their efforts will be wasted: hoping to ascend, they will instead sink into ruin.

To practice this method, on each of the Eight Seasonal Nodes—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—and on the first day of each month, bathe and fast, burn incense indoors, and pay homage to the heavens. Face north, click the teeth thirty-six times, and recite quietly:

“Your disciple, A and B, is resolved to yearn for the immortals. On each auspicious day of the Eight Seasonal Nodes, I pay homage to the Heavenly Worthies. Above, I wish to rise bodily upon the light, ascend into the clouds, fly beyond the mists, reach Jade Clarity, and roam freely through the heavens. In the middle, I wish to transform my body, so that the Five Spirits, the deities governing the five internal organs, ascend through the Moon Gate and look up to drink the Eight Transcendents, the Stone Radiance, the Water Mother, and the flying roots of the Jade Womb—numinous substances or divine energies of the Daoist immortal realm—and bathe forever in the light of the Vermilion Sun, enduring as long as the light itself. Below, I wish the farthest reaches of the four directions to grant me the oral instructions, and the Perfected Immortals of Western Florescence to guard me; may they command the spirits of Golden Dawn, bring the Five Elders, the deities of the five directions, and ride cloud chariots together with the Eight Radiances, auspicious sights of the immortal realm. May all my wishes above, in the middle, and below be declared together and fulfilled; may my body accord with the natural Dao. May the Perfected Spirit descend and grant me ascent as a Highest Immortal.”

After reciting, first raise the head and perform six bows, then swallow the six Qi-breaths. Next face west, perform six bows, and swallow six Qi-breaths; then face south and east, performing six bows and swallowing six Qi-breaths in each direction; finally face northwest, perform six bows, and swallow six Qi-breaths. The six Qi-breaths are a term for breaths in Daoist visualization, breathing, and energy cultivation. Here, “swallowing” means regulating the breath and taking in Qi according to the ritual instructions.

Next, face southeast, perform six bows, and swallow six breaths. In total, bow thirty-six times toward the six directions, thereby paying homage to the Thirty-Six Heavens. When finished, return to the north and sit upright. Chant the “Chapter of Flying Mystery of the Thirty-Six Heavens” once. After chanting, perform six more bows and swallow six breaths, then conclude. This is the supreme method for paying homage to the Thirty-Six Heavens.

After nine years of practice, a cloud chariot will descend from the heavens, and the three lights of the sun, moon, and stars will come to the practitioner’s dwelling. The practitioner’s name will be entered in Yuqing, the high celestial realm in Daoist teaching, and engraved on a jade tablet in the Azure Palace. The Four Offices, divine bureaus overseeing related celestial affairs, will array themselves on the right, while beings of the Ten Realms respectfully welcome the practitioner. Riding through the air, the practitioner ascends to Yuchen, a name for the Daoist heavens. This method is profound and mysterious and must not be spread casually. Carelessly divulging precious scriptures will bring punishment upon seven generations of ancestors, while the practitioner will be made to serve under ghost officials. The practitioner will also be confined for a long time in the Three Places of Punishment, places of suffering and penalty in Daoist teaching, enduring countless kalpas without release.

“Inner Sounds of the High Supreme Nine Mysteries and Thirty-Six Heavens”

First Heaven: The Limitless Primordial Radiance, Formless, Dense, and Measureless Heaven of Yudan. Its Heavenly King is named Yingbo, with the surname Hun and the taboo name Wuyinluo.

Second Heaven: The Formless Qingwei Heaven. Its Heavenly King is named Huasheng, with the surname Feng and the taboo name Diasha.

Third Heaven: The Essence-Free Boluoru Heaven. Its Heavenly King is named Xuanhei, with the surname Yun and the taboo name Kuiling.

Fourth Heaven: The Entering-Form Waters, Measureless Yiluo Heaven. Its Heavenly King is named Feizong, with the surname Wang and the taboo name Awei.

Fifth Heaven: The Limitless Cavern-Clear, Highest of the High, Chan-Samadhi, Goodness, and Measureless-Longevity Heaven. Its Heavenly King is named Yunluo. The surname is uncertain in the original text; its graph appears as “shēng” with the clothing-radical component. The taboo name is Meiyinbian.

Sixth Heaven: The Mysterious Subtlety, Spontaneous, Highest Void, Yuyu Heaven. Its Heavenly King is named Fanyan, with the surname Luo and the taboo name Bili Tu.

Seventh Heaven: The Mysterious Clarity, Supreme Wuna, Shouyuezheng Heaven. Its Heavenly King is named Xuanna, with the surname Fan and the taboo name Moshoubo.

Eighth Heaven: The Pure Qi of Brahma Practice, Jina, Border-Cleansing Heaven. Its Heavenly King is named Yunxie, with the surname Qian and the taboo name Shouke.

Ninth Heaven: The Boundless Cavern-Void, Utmost, Upper Xuyan Heaven. Its Heavenly King is named Huima, with the surname Ze and the taboo name Pengluo.

Tenth Heaven: The Mysterious Brahma, Jade Void, Essence-Free Qi, Luojia, Pure Moon Heaven. Its Heavenly King is named Yuna, with the surname Zhou and the taboo name Aji Xu.

The eleventh, Qi Xuan Yuan Da Shang Ling Chi Tian Zhong Mu Tian King, has the surname Dan and the personal name Qingjingyang.

The twelfth, Luojia Jingyue Tian Yun’a Tian King, has the surname Zhou and the personal name Ajiaxu.

The eleventh, Qi Xuan Yuan Da Shang Ling Chi Tian Zhong Mu Tian King, has the surname Dan and the personal name Qingjingyang.

The twelfth, Da Fan Xuan Wu Qi Li Xing Ru Tian Shi Bi Tian King, has the surname Zhou and the personal name Fenruo.

The thirteenth, Wuji Shang Ling Yuxu Xuandong Jiran Tian Jiawang Tian King, has the surname Jin and the personal name Penyi.

The fourteenth, Bao Fan Wu Se Shang Zhen Qi Panluo Xuanmiao Tian Yun Chi Tian King, has the surname Sui and the personal name Liyuyin.

The fifteenth, Fei Fan Xing Zhen Shang Xuan Da Man Fude Tian Bu Li Tian King, has the surname Wang and the personal name Weiboli.

The sixteenth, Yun Fan Liu Jing Zhong Yuan Jin Ya Ji Chun Tian Shi Liang Tian King, has the surname Zhu and the personal name Liaiai.

The seventeenth, Xuan Shang Dong Ji Wu Ya Bu Jiao Le Tian Liu Fen Tian King, has the surname Ning and the personal name Xuhuo.

The eighteenth, Da Fan Xuan Qing Yuan Jing Da Jin Ji Tian Yuan Shen Tian King, has the surname A and the personal name Mingxiu.

The nineteenth, Xing Fan Zi Xu Shang Yuan Shou Dai Kuai Jian Tian Dong Gan Tian King, has the surname Liu and the personal name Qieshan.

The twentieth, Xu Fan Shang Qing Hua Ling Xubi Jie Ai Tian Fei Yi Tian King, has the surname A and the personal name Mingxiu.

The nineteenth, Xing Fan Zi Xu Shang Yuan Shou Dai Kuai Jian Tian Dong Gan Tian King, has the surname Liu and the personal name Qieshan.

The twentieth, Xu Fan Shang Qing Hua Ling Xubi Jie Ai Tian Fei Yi Tian King, has the surname Peng and the personal name Yina.

The twenty-first, Shang Ji Wu Jing Dong Wei Hua Ying Sheng Tian Yu Xie Tian King, has the surname Hui and the personal name ■■.

The twenty-second, Da Fan Jiu Xuan Zhong Yuan Qi Ana Gei Daode Tian Tian Kui Tian King, has the surname Qian and the personal name Nigou.

The twenty-third, Xing Fan Yuan Qing Xia Ling Qi Xu Da Tian Zong Ji Tian King, has the surname Zhou and the personal name Nanshou.

The twenty-fourth is the King of Heaven of the Nine Turns, “Heaven of the Extreme Brahmic Grotto-Mystery, Ninefold Spiritual Qi, and Sūta Ānā.” His surname is Zhu, and his personal name is Minghe.

The twenty-fifth is the King of Heaven of “Heaven of the Nameless Ultimate, Grotto-Mystery, and Brahmic Treasure.” His title is missing some characters in the original. His surname is Jing, and his personal name is Wuyun [the original also marks a variant reading here].

The twenty-sixth is the King of Heaven of “Heaven of Subtle Brahmic Mystery, Qi, the Fan, and the Bestowal of the Way and Virtue.” Some characters in his title are missing in the original. His surname is Luo, and his personal name is Xu Amo.

The twenty-seventh is the King of Heaven of “Heaven of Empty Brahmic Qi, Cicada-like Stillness, and Conscious Wisdom.” Some characters in his title are missing in the original. His surname is Yun, and his personal name is Yuantuo.

The twenty-eighth is the King of Heaven of “Heaven of the Empty Brahmic Middle, Accomplished Origins, and Yitan.” Some characters in his title are missing in the original. His surname is Zhu, and his personal name is Zhongsheng.

The twenty-ninth is the King of Heaven of the Shiluo, of “Heaven of the Supreme Ultimate, Boundless Purple Void, Grotto-Secluded Brahmic Kāmāyī.” One passage in the original gives his surname as Yun and his personal name as Yuantuo; another has missing characters in his personal name.

The thirtieth is the King of Heaven of the Yunjiu, of “Heaven of Green Brahmic Spontaneity, Conscious Wisdom, and Entry.” His surname is Jia, and his personal name is Shiwenluo.

The thirty-first is the King of Heaven of the Zongti, of “Heaven of Mysterious Brahmic Great Practice, Without Manifestation, and Wisdom Free of Thought.” His surname is Yi, and his personal name is Tana.

The thirty-second is the King of Heaven of the Zhengqun, of “Heaven of the Celestial Clouds, Brahmic Ascent, Weixian, and Adan.” His surname is Zhong, and his personal name is Yun Xunbo.

The thirty-third is the King of Heaven of “Heaven of Colorlessness, Mysterious Clarity, Grotto-Mystery, and Bolida.” Some characters in his title are missing in the original. His surname is Wang, and his personal name is Lingchan.

The thirty-fourth is the King of Heaven of “Heaven of Grotto-Mystery, Mysterious Upper Brahmic Qi, and Ajiehan.” Some characters in his title are missing in the original. His surname is Huan, and his personal name is Duoshizong.

The thirty-fifth is the King of Heaven of “Heaven of Mysterious Upper Green Brahmic Cessation.” Some characters in his title are missing in the original. His surname is Zhu, and his personal name is [illegible characters] Yunmi.

The thirty-sixth is the King of Heaven of “Heaven of Extreme Form, Upper Brahmic Ascent, and Niweixian Ruona.” Some characters in his title are missing in the original. His surname is Yuan; part of his personal name is corrupt or duplicated and cannot be reliably determined.

The original repeats entries for the twenty-eighth, twenty-ninth, and thirty-fifth figures. Some names and titles also contain missing or corrupt characters; the accounts above follow the text as it survives.

The thirty-sixth is the Heavenly King of the Brahmā-Mudra Heaven of Extreme Color and Ascent. His family name is Yuan, and his personal name is Yuanzhu.

The names of the Thirty-Six Heavens arose before the primal Qi of the void had taken shape. Their patterned splendor appeared and was inscribed upon Mount Kunlun. The High Gods chanted these jade texts, the sacred writings of the heavens, while the High Ministers gathered their mysterious and wondrous passages. These writings received their patterns from the natural order of the great void: above, they display mysterious diagrams and texts; in the middle, they govern the Six Kingdoms and the thirty-six kinds of heavenly music; below, they command the Nine Earths and the thirty-six Earth Emperors.

These numinous and wondrous passages are clear and comprehensible; their jade wisdom is pure, empty, luminous, and bright. They are the songs chanted by the Heavenly Kings as they wander, and treasured books of the realm of the empty and mysterious. The rhythms of the six sixes accord with one another, and the number of the four fours corresponds to the True Dao. Each of the Nine Emperors has a name and title, and governs the Thirty-Six Heavens. They command the transformations of myriad kinds of Qi and govern all the immortals. Above, they reach the boundless, formless heavens; below, they extend to the deep, hidden source of the caverns.

If the Highest Zhen and flying immortals have not received the jade tones—the sacred sounds and writings of the heavens—they cannot wander through and behold the boundless, formless heavens. If someone obtains this scripture, the Heavenly King will write that person’s name on a purple slip and record it among the registers of Yuchen, a Daoist heaven. After thirty-six years, that person will attain the ability to ascend to the Formless Heaven and descend to explore the source of the Nine Earths.

The supreme and wondrous Dao is not transmitted to low-ranking immortals. If anyone carelessly reveals these precious heavenly tones, seven generations of their ancestors will be punished. The person will suffer the torments of the knife mountain and undergo the three punishments and five sufferings; even after ten thousand kalpas, they will not be pardoned.

Inner Inscription of the Thirty-Six Tones of the Nine Earths of the Deep Cavern

The Orthodox Tone Earth Emperor of the First Layer, the Earth of Moist Color, has the family name Qin and the personal name Xiaojingchun.

The Moving Tone Earth Emperor of the First Layer, the Earth of Moist Color, has the family name Huang and the personal name Changshangwen.

The Wandering Tone Earth Emperor of the First Layer, the Earth of Moist Color, has the family name Qing and the personal name Xuanwenji.

The Brahmā Tone Earth Emperor of the First Layer, the Earth of Moist Color, has the family name Fei and the personal name Zhongzhenxing.

The Orthodox Tone Earth Emperor of the Second Layer, the Earth of Firm Color, has the family name Wu and the personal name Kunwenguang.

The Moving Tone Earth Emperor of the Second Layer, the Earth of Firm Color, has the family name Yu and the personal name Huangmusheng.

The Wandering Tone Earth Emperor of the Second Layer, the Earth of Firm Color, has the family name Xuan and the personal name Qiandewei.

In the second tier, “Land of the Firm Clay Color,” the Brahma-tone Earth Sovereign’s surname is Chang, and his personal name is Huang Meng; the Wandering-tone Earth Sovereign’s surname is Xuan, and his personal name is Qian Dewei. Here, “Earth Sovereign” is a divine title in Daoism’s lineage of terrestrial realms, while “standard tone,” “moving tone,” “wandering tone,” and “Brahma tone” distinguish different categories.

In the third tier, “Land of Stone Grease and Luster,” the standard-tone Earth Sovereign’s surname is Zhang, and his personal name is Wei Shenbao; the moving-tone Earth Sovereign’s surname is Zhou, and his personal name is Bo Shangren; the wandering-tone Earth Sovereign’s surname is Zhu, and his personal name is Ming Chezi; the Brahma-tone Earth Sovereign’s surname is Geng, and his personal name is Wen Jingshi.

In the fourth tier, “Land of Moisture and Luster,” the standard-tone Earth Sovereign’s surname is Jia, and his personal name is Yun Zigao; the moving-tone Earth Sovereign’s surname is Xie, and his personal name is Bo Wuyuan; the wandering-tone Earth Sovereign’s surname is Yi, and his personal name is Wen Qinzhen; the Brahma-tone Earth Sovereign’s surname is Xing, and his personal name is Ji Zhengfang.

In the fifth tier, “Land of Golden Millet Marshes,” the standard-tone Earth Sovereign’s surname is Hua, and his personal name is Yan Qiming; the moving-tone Earth Sovereign’s surname is Huang, and his personal name is Ling Worong; the wandering-tone Earth Sovereign’s surname is Yun, and his personal name is Tan Wuyuan; the Brahma-tone Earth Sovereign’s surname is Jiang, and his personal name is Tong Bag Guang.

In the sixth tier, “Land of Golden Vajra Iron Marshes,” the standard-tone Earth Sovereign’s surname is Li, and his personal name is Shang Shaojun; the moving-tone Earth Sovereign’s surname is Fan, and his personal name is Lai Li’an; the wandering-tone Earth Sovereign’s surname is Chang, and his personal name is Li Jiyuan.

The Fan Yin Earth Sovereign of the sixth level, “Diamond-Iron Marsh Land,” has the surname Wang and the personal name Si Nü Rong.

The seventh level, “Water-Controlled Marsh Land,” has four Earth Sovereigns: the Zheng Yin Earth Sovereign, surnamed Tang, with the personal name Chu Sheng Ying; the Xing Yin Earth Sovereign, surnamed Wu, with the personal name Zheng Fa Tu; the You Yin Earth Sovereign, surnamed Han, with the personal name Gao Wen Che; and the Fan Yin Earth Sovereign, surnamed Jing, with the personal name Zhong Long Shou.

The eighth level, “Great-Wind Marsh Land,” also has four Earth Sovereigns: the Zheng Yin Earth Sovereign, surnamed Ge, with the personal name Xuan Sheng Xian; the Xing Yin Earth Sovereign, surnamed Hua, with the personal name Mao Yun Chang; the You Yin Earth Sovereign, surnamed Yang, with the personal name Zhen Dong Xuan; and the Fan Yin Earth Sovereign, surnamed Zhou, with the personal name Shang Jing Yuan.

The ninth level is called “Cave-Abyss, Colorless, Firm-Boundary Earth Qi.” It has four Earth Sovereigns: the Zheng Yin Earth Sovereign, surnamed Ji, with the personal name Wu Shang Xuan; the Xing Yin Earth Sovereign, surnamed Sheng, with the personal name Xu Yuan Hao; the You Yin Earth Sovereign, surnamed Zhao, with the personal name Shang Bo Xuan; and the Fan Yin Earth Sovereign, surnamed Nong, with the personal name Qin Yuan Bo.

Here the Earth Sovereigns’ titles are listed by level. “Personal name” translates the respectful term hui, used for the formal name of a revered deity. “Zheng Yin,” “Xing Yin,” “You Yin,” and “Fan Yin” are category titles for the Earth Sovereigns. In the original, the seventh level’s Zheng Yin, Xing Yin, and You Yin entries, and the ninth level’s Xing Yin and You Yin entries, are repeated; the repetitions have been consolidated above in accordance with the names given.

This passage describes the directions of the “Nine Layers” (the nine levels of the earth) and the ascent of immortals to report their names. The ninth layer lies deepest, between the Cavern Abyss and the Cavern Source. Like the cords and framework that hold heaven and earth together, it sustains all things and keeps heaven and earth from collapsing. It lies 520 billion myriads of miles above the first layer; beneath it there is no end, and in the four directions there are no boundaries. These regions are all held together by the Qi of the cosmic framework.

The Earth Emperor who governs the ninth layer travels four times each year, on the first day of the third month, the second day of the sixth month, the third day of the ninth month, and the fourth day of the twelfth month. He rides a five-colored cloud carriage drawn by nine-colored flying dragons. Holding the talismanic writ of the Central Origin’s Life-Giving Spirit, he is accompanied by the aged immortal officials and twelve thousand feathered riders who shine in the heavens. They travel to the Heaven of Bolida, where he reports to the Lords of the Four Heavens the names of those who have cultivated the Dao in the Nine Earths and attained immortality.

Those who practice this highest method should enter a quiet chamber at sunset on the dates given above and face the spirit governing the direction of the year’s Tai Sui. Write the inner names of the four Earth Emperors on yellow paper and swallow it. Then click the teeth twelve times and, looking upward in the mind, visualize the surnames and personal names of the four Earth Emperors. They are all dressed in black, yellow, blue-green, red, and white robes; they wear precious crowns of the Nine Origins that reach through heaven, and shoes patterned with interwoven five-colored lions. Holding talismans inscribed with protective designs, they ride flying carriages of yellow clouds and ascend to the Heaven of Bolida, accompanied by the thirty-six Jade Maidens of the Five Emperors. Then recite the incantation:

“The Two Forms turn and move; the nine kinds of refined Qi reveal their numinous efficacy. The August Elders respond in accord with the talismanic command, rising through the air into the realm of pure emptiness. The four directions open through, and the eight quarters flow freely. Riding flying clouds and purple jade, we ascend to Golden Brilliance and respectfully pay homage to the numinous Emperor. Our names are entered in the registers of immortals and engraved in the Azure Palace. We attain the Dao…”

Recite the text of the “White Slip” and seal away the names of the Seven Spirits. Use the power of the Nine Layers of Earth to destroy corpse impurity, and refine and nourish the body beneath the Dongjing constellation. When this pattern of three times nine is complete, it will summon the True Spirits, and the Dao I cultivate will become manifest. In the end, I will ride the Flying Radiance—the flying Qi that immortals ride—and ascend to the Jade Court, the palace of Heaven.

After the ritual, bow inwardly nine times, then swallow Qi twelve times; that is enough. Practise in this way for thirty-six years, and you will be able to ride the flying carriage in the yellow clouds and ascend to the Heaven of Bolida.

The Nine Earths and Nine Layers descend one upon another through nine levels. Together, they correspond to the thirty-six tones and the thirty-six Earth Emperors, as well as the thirty-six heavens above and the thirty-six kingdoms of the human world. Each Earth Emperor bears an honorific title equal in rank to the Jade Emperor. They differ only in the Qi they receive, and govern their respective realms above and below; these distinctions amount only to differences in title. After governing for thirty-six years, an Earth Emperor changes title and becomes a deity of a palace in Highest Clarity, taking up the office of a king of the thirty-six heavens.

The Jade Bureau, the celestial office that keeps registers of names, lies beneath the Nine Layers. It gathers the names of those who have studied the Dao and attained immortality, then submits them to the kings of the nine heavens. If practitioners do not know the names of the Nine Layers of Earth and the esoteric names of the thirty-six Earth Emperors, the Nine Earths will not erase the traces left by their practice, and the chancellors of the nine heavens will not accept their registers. The Five Sacred Peaks will not send cloud carriages to welcome them, and the Five Emperors will not protect them. Knowing only the names used in foreign lands, they cannot be guided, brought together, and raised to Heaven.

Thus Heaven, Earth, and humanity each receive the Qi of threefold three. Only when the three unite and form the Real can one attain the Dao and become immortal.

If you know the “Sounds of the Nine Earths” and the “Thirty-Six Inner Taboos of the Earth Emperors” (secret taboos concerning the Nine Earths and the Earth Emperors), the Venerable of the Nine Qi will regularly send numinous officials of the five colors from the four directions to guard your body. When you travel abroad or ascend the Five Sacred Mountains, immortal officials will accompany and protect you, dispelling demonic obstacles and trials so that you may commune with the divine and summon perfected beings. After nine years of cultivation, you will be able to fly through the air and make your body vanish while sitting or standing. After thirty-six years, you will ascend to the Taiqing realm, a high celestial realm in Daoist teaching.

If you obtain this scripture while in the world, your Seven Profound and Nine Ancestral Generations (ancestors throughout the generations) will become numinous spirits of the Nine Qi. Officials subordinate to the Earth Emperors will be ordered to guard their remains and comfort their souls. The elders of Haoli and the assistants of the Minister of Mounds—officials in the underworld who govern the souls of the dead—will all be driven away. Your ancestors will no longer suffer imprisonment, punishment by exile, or forced labor. While you are alive and dwelling on earth, you too will receive protection and remain safe from harm. Twelve guardian generals will protect the gateways in the eight directions, enabling you to reach perfected beings and commune with the divine. Seek wealth and nobility, and you will attain them; seek official rank, and you will attain it; seek to become an immortal, and you will become one; seek to become a deity, and you will become one. This Daoist method is exceedingly secret and wondrous and must not be spoken of indiscriminately. The immortal Qing Tong, an Upper Minister, received the precious text of the highest oral instructions. If he were to recklessly divulge the numinous writings, seven generations of his ancestors would be condemned to forced service and would not be pardoned even after ten thousand kalpas.

How to Discern Good and Ill Fortune When Climbing Mountains, Dwelling, or Choosing a Site for a House

If you intend to dwell on a mountain or settle on a chosen site and wish to discern whether the terrain is auspicious or inauspicious, choose a day of Wu or Ji. Write the words “Nine Earths, Thirty-Six Sounds” on white paper, place it in the center of the dwelling, and cover it with a basin. After three nights, uncover it and inspect the paper. Yellow, damp marks indicate great auspiciousness. Green marks indicate the presence of the remains of the dead beneath the ground; white marks are inauspicious; red marks foretell something frightening; black marks signify treasure; and purple marks indicate that you will receive the protection of immortals. If there is no distinct change, the place is suitable for dwelling only for three years; staying longer will certainly bring harm.

The Land of Heluoti in the East

The first section: the correct sound of the inscription is “Wuyi.”

The second section: the correct sound of the inscription is “Boni.”

The inscription of the third grade is pronounced “Jiunan.”

The inscription of the fourth grade is pronounced “Jiluo.”

The inscription of the fifth grade is pronounced “Wusi.”

The inscription of the sixth grade is pronounced “Yunzhi.”

Nine hundred thousand li east of China lies a country called Heluoti, also known as the Land of the Rising Sun. Beyond its borders, in the blue sea, is Fusan Island, whose land extends ten thousand li in each direction. On the island stands the Palace of the Great Thearch, a retreat of the King of Great Truth. Forests of trees resembling mulberry trees grow there, each thousands of zhang tall. The largest trees would take thousands of people joining hands to encircle, and the roots of two trees grow together. Their fruit is red like mulberries. When immortals eat it, their bodies shine with golden light. The fruit ripens only once every nine thousand years.

Beyond Fusan lies Shengzhou, joined to Penglai in the west. Its land extends two thousand five hundred li in each direction, and it lies 230,000 li from the coast. Tens of thousands of immortals live on the island. There is neither bitter cold nor intense heat; the climate is mild all year round, and many divine mushrooms grow there. Anyone who eats these mushrooms can rise into the air and fly.

In the Eastern Sea, east of Fusan, lies another island, Zuzhou. Its land extends five hundred li in each direction, and it is 70,000 li from the coast. A kind of mushroom of immortality grows there. It resembles young water caltrop shoots and stands three or four chi tall. It is also called the Spirit-Nourishing Mushroom. Its leaves resemble those of the water caltrop, and it grows singly rather than in clumps. Whoever eats it can ascend to Shangqing, the Daoist celestial realm. If the grass is laid over the body of a dead person, that person can also be revived.

This is a wondrous spirit medicine. Those who enter that place should learn its name. If one visualizes the immortal official Hu Lao, an official in the Daoist celestial bureaucracy, gathering the medicine on Zuzhou, then contemplates the Lingzhi mushroom’s form and color and consumes it, after three years a flowing radiance will appear on the face, and one’s lifespan can be extended by ten thousand years. After long practice, an immortal will naturally arrive carrying this divine treasure and bring it to one’s side.

The Southern Country of Yishacan

The inscription of the first grade is pronounced “Yinghua.”

The inscription of the second grade is pronounced “Yujia.”

The third section is called “Inscriptions of the Correct Sounds,” and its sound name is “Seizing Demons”; the fourth section is also called “Inscriptions of the Correct Sounds,” and its sound name is “Radiant Blossom”; the fifth section is called “Inscriptions of the Correct Sounds,” and its sound name is “Martial Capital”; the sixth section is called “Inscriptions of the Correct Sounds,” and its sound name is “Flying Reed.”

Far to the south, eighty-one thousand li beyond China, lies a region beyond Jambudvipa, in the remote wilderness of Dongyang. There is a kingdom there called the Kingdom of Yisha, also known as the Heavenly Kingdom of the Fire Court in Tianzhu. Beyond its borders lies a long island called Qingqiu, situated in the southeast of the South Sea. It is five thousand li across and lies two hundred thousand li from the surrounding shores. A heavenly tree grows there, three thousand zhang tall, with a trunk so thick that it takes two thousand people with outstretched arms to encircle it.

Many numinous medicines grow in that region, and it has an abundance of sweet spirit-fluid, jade blossoms, and other treasures. People live on the island, and everyone can reach the age of three hundred and sixty. There is also a numinous fox, as large as a dog, with golden fur. Its cry carries four thousand li and can awe tigers, leopards, birds, and beasts of every kind. Anyone who wears clothing made from its fur will live as long as Heaven and Earth.

To the left of Qingqiu is Wind Mountain, where rumblings are often heard. On the mountain stands the Palace of the Purple Mansion, a place where heavenly perfected immortals and Jade Maidens roam and admire the scenery.

In the middle of the South Sea lies another island, Flame Isle, two thousand li across and ninety thousand li from the shore. It is home to a wind-born beast resembling a leopard, blue in color and about the size of a wildcat. Even if placed in a great fire for a month, it will not die, and its fur will not burn. Knives and axes cannot injure it. Only after it has been struck on the head thousands of times with an iron hammer can it be killed. It opens its mouth to catch the wind and comes back to life moments later. Only by plugging its nose with stone-grown sweet flag can it be made to die. Take out its brain, mix it with chrysanthemum, and consume it: this brings long life, equal to that of Heaven and Earth.

There is also Firewood Mountain, where a firelight beast lives. It is about the size of a mouse, with fur three or four inches long, red and white in color. At midnight, the woods on the mountain and these beasts appear from afar as bright as blazing flames. Their fur can be woven into cloth called “fire-washed cloth.” If the cloth becomes even slightly dirty, a brief exposure to fire makes it white again. The people of the Kingdom of Yisha wear this cloth.

If you obtain this beast’s fur, an immortal will reveal their form. If a practitioner holds in mind the sounds of this kingdom and contemplates the aged immortal official Yue Lao for thirty-six years, a divine being will present them with this beast and the other marvels of its homeland.

◎ The Land of Nivilo Greenna in the West

The inscription sound of the first grade is called “Hualian,” the second “Gaoxuan,” the third “Mingshen,” the fourth “Tuchan,” the fifth “Xingzhen,” and the sixth “Zhutian.”

Sixty thousand li west of China, beyond Juyeni, at the far end of the ridges of Haosu and the wilderness of Cold Caverns, lies the land of Nivilo Greenna, also called the Land of Yunhu Yuezhi. Its people can live for six hundred years.

Beyond that land is Liuzhou, south of the Western Sea. It stretches three thousand li in every direction and lies 190,000 li from the sea’s eastern shore. Tens of thousands of immortals dwell on the island, and its mountains yield Kunwu stone. The immortals smelt the stone into iron and use it to cast swords. Their blades shine brightly and are as clear as crystal; they cut jade as easily as mud.

Fenglinzhou lies in the middle of the sea, stretching 1,500 li in every direction and surrounded by Weak Water, in which, legend says, even a swan’s down cannot float. Several thousand immortals live on the island, and phoenixes and qilin roam there in great numbers. The island is also home to the auspicious beast Jiguang. It resembles a wildcat, speaks the language of the Hu, and sounds like Sanskrit; it can converse with the local people. Its fur glitters, and the immortals all use it to make clothing. Whoever wears garments made from this fur will share the lifespan of Heaven and Earth.

If practitioners hold in mind the sounds of that land and the immortal official Dilaoxian, then after thirty-six years they will be presented with a Kunwu sword and a Jiguang beast.

◎ The Land of Xuntaluo in the North

The inscription sound of the first grade is called “Xuanjia,” the second “Wenduo,” the third “Shanlu,” the fourth “Wudu,” and the fifth “Yingjia.”

The sacred sound of the sixth section is “Xuanmo.”

Fifty thousand li north of China lies a place called Yudan, in the frigid darkness of the far north, within the celestial domain governed by the Hooked Array constellation. Its kingdom is called Xuntaluo, also known as the “Land of the Celestial Mirror.” Its people live for three hundred years. Beyond Yudan lies Xuanzhou, extending 7,200 li in every direction. It is surrounded by the sea, 360,000 li from the shore. On Xuanzhou stands the Great Dark Capital, governed by the Immortal Elders and True Lords. The island is home to a bird called the yuèzhuó, shaped like a drifting cloud of vapor. It has many hills, known as Wind Mountain, which connects to Heaven’s northwest gate. In the island’s halls of gold, chambers of jade, and palace offices grow gold, jade, and purple mushrooms. This is a realm governed by the Three Heavens.

Beyond Xuanzhou lies Yuanzhou, extending 3,000 li in every direction and 100,000 li from the southern shore. It is governed by True Lords. The island also has yuèzhuó birds and hills called Wind Mountain, which connects to Heaven’s northwest gate. Gold, jade, and purple mushrooms grow in its halls of gold, chambers of jade, and palace offices. This too is a realm governed by the Three Heavens.

Five kinds of mushrooms grow on Yuanzhou. In the Dark Ravine where they grow, the water runs like honey. Whoever drinks it can live as long as Heaven and Earth. Thirty thousand immortal households live on the island and drink this water; through it, they attain immortality and live forever. If practitioners visualize and recite the sounds of this kingdom, after thirty-six years the aged immortal official Qiang will descend and offer them the water of the Five Mushrooms from the Dark Ravine.

The Upper Realm of Primordial Essence, Azure Chaos, and Natural Being

The true sacred sound of the first section is “Chongquan.”

The true sacred sound of the second section is “Yujin.”

The true sacred sound of the third section is “Sanlin.”

The true sacred sound of the fourth section is “Zhengjing.”

The true sacred sound of the fifth section is “Xiling.”

The true sacred sound of the sixth section is “Luying.”

Above the nine heavens, in the vast, boundless expanse of clear Yang energy, lies an empty realm without color, appearance, form, or shadow. It is called the “Realm of Primordial Essence, Azure Chaos, and Natural Being,” also known as the “Realm of Clear Vastness in the Hollow Depths.” Here, the world is formed from azure Qi, extending upward without limit and covering the heavens on every side. Only the Jade Void Purple Pavilion gathers within the hollow vapor, situated inside the empty, mysterious Azure Chaos. If practitioners visualize and study these exalted sounds, celestial spirits will teach them the methods of flying immortals.

The Central Realm of Great Harmony, Treasure, and Truth Beyond Measure

The First Grade belongs to the smoke of the Empty Cavern, existing amid the mysterious void and the blue-green chaos. If practitioners can hold the Supreme Sound in mind and study it, the divine beings in heaven will teach them the methods of flying immortals.

◎ The Central Kingdom of Supreme Harmony, Treasure, and Truth without Measure

The First Grade is called “Inscription of the Correct Sound” and corresponds to “Mountain Hut.” The Second Grade is also called “Inscription of the Correct Sound” and corresponds to “Aristocratic House.” The Third Grade corresponds to “Rugged Heights”; the Fourth to “Abundant Splendor”; the Fifth to “Zhai Hua”; and the Sixth to “Luo Na.”

China’s circumference extends 120 trillion li in all directions, reaching downward to the Great Wind Marsh, which itself is 520 trillion li deep. Mount Kunlun lies at the center of Heaven and Earth, surrounded on every side by the Weak Water. It rises 36,000 li above the plain. Its summit is triangular, with each side 10,000 li long, and shaped like an overturned basin: narrow in the middle and broad at the top.

One corner of Mount Kunlun faces due north. There, the vital essence of the Thousand-Chen Star gathers, at a place called Langfeng Terrace. Another corner faces due west and is called Xuanyuan Terrace; a third faces due east and is called the Kunlun Palace. In one area, gold lies in abundance and has been used to build the City of Heavenly Ramparts, with each side measuring a thousand li. Five golden terraces and twelve jade towers stand above the city. To the north are Mount Hu and Mount Chengyuan, surrounded by ranges that support and protect them. There, too, are golden terraces, jade towers, and other fortifications, all much like those of the city.

Within the city are the Gate of Flowing Essence, the Hall of Radiant Green, the Chamber of Jade Splendor, and the Purple-and-Emerald Cinnabar Rooms. Auspicious clouds shine upon the sun, while vermilion mists scatter light in nine colors. This is the domain governed by the Queen Mother of the West, a revered female immortal in Daoism. It connects upward to the Jade Pivot, the hub of celestial motion, allowing primordial Qi to circulate through the Five Constant Jade Balances, the celestial pivots that harmonize the order of Heaven and Earth. It also draws in the profound, vast energies of the Nine Heavens and nourishes the roots of the myriad immortals. This is the bond that joins the movements of Heaven and Earth, and the pivot that governs the patterns of all things.

Golden and silver trees grow on the mountain, along with groves of jade and cinnabar treasures. Coral hangs from their branches, and they bear fruits like the essence of jade. Carved upon every tree are the sounds of the thirty-six lands and the jade script of the various heavens. Purple swallows, phoenixes, luan birds, white sparrows, vermilion eagles, kun birds, numinous swans, red birds, and blue magpies perch in the trees. Beneath them, flying creatures and beasts live alongside Kunlun. Here there is neither death nor decay.

Above Xuanyuan and north of Mount Jishi, ninety thousand immortals dwell and rest. The treasured scriptures of mystic writings, hidden texts, and ancient characters together contain twelve hundred billion myriad words. If a Daoist practitioner can recite and study for nine consecutive years the inner sounds of the various heavens, the thirty-six kinds of foreign sounds, and the sounds of the nine subterranean layers, immortals will naturally descend and bring wondrous treasures from numinous mountains. After thirty-six years of practice, the practitioner will be able to ride a five-colored cloud carriage and ascend Mount Kunlun.

The Scripture of the Three Paths of the Yellow Qi and Yang Essence says: The sun is the essence of Yang Qi and the sovereign of the power of De. It rises from Mount Kunlun. The sun’s disk is two thousand and thirty li across. Within it, the essences of metal and water circulate, while its light shines outward. Inside the sun are a walled city and its inhabitants, as well as a bathing pool adorned with the Seven Treasures. Blue, yellow, red, and white lotuses grow in the pool. The people there are two zhang and four chi tall and wear red clothes. The lotuses open and close in step with the waxing and waning of sunlight.

As the sun moves, it is driven by five kinds of wind. The movements of the sun, moon, and stars are all governed by wind. The Golden Gate is the sun’s portal of entry and exit. Within it, to the left of the Western Pass, is a pool where metal essence is smelted. At the Beginning of Spring, the sun renews and refines the soul of the sun inside the Golden Gate, then sends its light beyond the gate. This takes forty-five days to complete.

The sun then travels to the Palace of Cavernous Yang, its upper lodge. On the day of the Beginning of Summer, the sun rests at the Palace of Cavernous Yang and releases the refined essence produced by smelting metal essence, pouring it into the Eastern Well. It then bathes in the dawn light, gathers the Qi of the Eight Pristine Substances, and returns to the Palace of Vast Cold.

The moon’s disk is two thousand nine hundred li across. Within it appear a walled city and its inhabitants, made of silver, colored glaze, and water essence. Like the sun’s palace, it has a bathing pool adorned with the Seven Treasures, where the forest of Eight Qian trees grows. The inhabitants there are one zhang and six chi tall and wear blue clothes. From the first through the sixteenth day of each month, they gather silver and colored glaze and smelt them in the Furnace of Blazing Light. Thus, when the moon reaches fullness, it shines in its complete radiance. From the seventeenth through the twenty-ninth day, they gather the blossoms of the Three Qi beneath the forest of Eight Qian trees and use them to brush the light of the sun and moon.

On the day of the Autumn Equinox, the moon rests in the region of the Eastern Well and ascends the Hall of Vast Numinousness. It bathes in the pool of the Eastern Well and, through this, refines and nourishes the soul of the sun, brightening the light in all eight directions. It receives Yang essence and sunlight, then releases yellow Qi into the Jade Pool. The celestial beings all gather blossoms from the jade tree and brush the light of the sun and moon. The moon nourishes the forms of the celestial beings with yellow Qi; therefore, the Autumn Equinox is called the day when the celestial beings gather at the moon.

According to the Laozi Calendar Repository, both the celestial beings and humans gather the flowers of the jade tree to brush away the radiance of the sun and moon. The moon infuses their faces with yellow Qi, so the autumn equinox is the day when the celestial beings meet the moon.

The Central Scripture of the Laozi Calendar Repository says: “The sun and moon are officials who oversee affairs between Heaven and Earth. The sun’s surname is Zhang, his given name Biao, and his courtesy name Changshi; the moon’s surname is Wen, her given name Shen, and her courtesy name Ziguang.” The Hidden Book of Great Elixirs says: “Lady Ziwei, a female immortal in Daoist legend, had the surname Wang, the given name Qing’e, and the courtesy name Yuyin. She is said to have been the twenty-fourth daughter of the Queen Mother of the West.” The Ziwei Palace lies beyond the Northern Sea, on Mount Xuanzhong in the wilds of Yuming, northeast of the Kunlun Mountains.

Lady Ziwei relayed the Queen Mother of the West’s words: “Those who wish to preserve and nourish the Qi of the sun and moon should understand their forms. The sun’s substance is round, but its visible image is square; the moon’s essence is square, but its visible image is round. The shadow is hidden within the body, and the essence within the image. The shadow is red, and the image is yellow: these are the souls of the sun and moon. Whoever understands this method can practice breathing in and out the rosy mists.”

◎ Three Rushing Lights Record

To cultivate the Way of the Three Rushing Lights, one should follow the method in the Scripture of the Spirits of the Rushing Lights. Practice morning and evening, observing the times and steps prescribed in the scripture. Do not pass it on to those unfit to receive it. Neglect, lack of focus, careless disclosure, or disrespect toward the scripture and its methods will bring unseen punishment. These prohibitions are all as stated in the scripture.

◎ Rushing Toward the Sun

The Red Qi Supreme Lord within the sun is named Jiang Cheliang, with the courtesy name Gao Qianyi. This deity’s title is exalted and secret. Although the scripture does not record a method of visualization and cultivation, it says that those who know the deity’s name can escape death. Therefore, when beginning the practice, silently recite and remember the name in your heart; do not call it out casually. The practice for the moon is the same.

◎ Rushing Toward the Moon

The Yellow Qi Supreme Yellow Divine Mother within the moon is named Yao Daozhi, with the courtesy name Yu Huitiao. When beginning the practice, silently recite and remember the name in your heart; do not call it out casually. The practice for the moon is the same.

◎ Rushing Toward the Moon

The Yellow Qi Supreme Yellow Divine Mother within the moon is named Yao Daozhi, with the courtesy name Yu Huitiao. When practicing the method of rushing toward the moon, observe purification and stillness, and visualize inwardly. The specific method is the same as that for rushing toward the sun.

◎ Rushing Toward the Stars

Jupiter governs the spring, Mars the summer, Venus the autumn, and Mercury the winter. According to the calendar, each star’s period of governance begins at midnight on the day before the start of spring, summer, autumn, or winter. The winter season lasts seventy-two days; until the Winter Solstice, each star governs for eighteen days in turn. Midnight on the day before the Spring Equinox, Autumn Equinox, Summer Solstice, and Winter Solstice also marks the beginning of the corresponding star’s period of governance.

When the stars are visible, you may practice in a courtyard, sitting or standing as you prefer. It is especially suitable when all five stars can be seen in relation to one another. When it is time to practice the absorption of Qi, you may go to the courtyard; sitting is better than standing. You may also spread a mat and arrange a seat at the courtyard altar facing the stars, then burn incense, make a formal bow, and sit upright to practice. If the stars cannot be seen, or the sky is overcast at night, you may practice visualization in your sleeping chamber.

The stars’ positions need not be fixed in any particular direction. Practice facing the direction where they are at that time—that is, face the place where the Five Stars appear. Do not be bound by the directions traditionally associated with them: Jupiter, for example, may appear in the west. Over the course of one night, practice with the Five Stars in sequence, attending to all five. In each month, begin with the star that governs that season.

Daoists who observe the precepts of stillness and practice purification may also visualize the true script and direction of all five stars together indoors. Those unfamiliar with calendrical calculations and unable to determine the stars’ positions, as well as those who practice stillness and purification over a long period, may regularly visualize and cultivate indoors according to the fixed direction of each of the Five Stars. In each month, begin with the star that governs that season. Daoists who observe the precepts of stillness and practice purification may also visualize the true script and direction of all five stars together indoors.

◎ Diagram of the Supreme One’s Yuyi and Jielin, Who Race After the Sun and Moon

The Middle Section of the Supreme One’s Hidden Book says: “If you wish to cultivate yourself into a Perfected One, you should visualize the Lord of the Sun—the solar deity—riding a dragon, with a phoenix as companion, borne on the sky’s colored clouds. He travels east to Xilin, then enters the Imperial Gate. With focused thought, you will attain the essential Way; there is no need to trouble yourself with many things. Your name will then be entered among the immortals of the Highest Clarity realm, and you will take your place among the ranks of the perfected officials. Then take up the Yuyi Text, the scripture associated with the solar deity.”

The Middle Section of the Supreme One’s Hidden Book also says: “If you wish to ascend to Heaven, you should visualize the Lady of the Moon—the lunar deity—riding ten flying dragons and borne on flowing bells. She travels west to the Six Ridges, then enters the Imperial Hall. With focused thought, you will see the Lady of the Moon and attend court before the Celestial Emperor. Then take up the Jielin Chapter, the text associated with the lunar deity.”

The Jade Text on the Vermilion Radiance of Yu Yi, Who Hurries to the Sun, the Most High and the Jade Chapter on the Yellow Radiance of Jie Lin, Who Hurries to the Moon are two scriptures concerning the hidden practice of the Way of the sun and moon. They are secret texts treasured by four perfected beings: the Most High, Shangqing, Taiji, and the Nine Sovereigns. They are also jade chapters of the Mysterious Spirit Primordial Lady. Only those whose names are inscribed on golden registers and entered among the green characters of Donghua may hear of or see these scriptures.

Practitioners must first observe pure fasting for a hundred days and cut off social ties and ordinary affairs. Only then may they begin their practice. It is said that through long-term cultivation they can ascend to the sun and moon, attended by fifty jade boys and fifty jade maidens.

The Vermilion Text of Yu Yi, the Most High and the Yellow Chapter of Jie Lin are numinous writings kept in secret by the Jade Emperor of the Most High. They are stored in palaces above the Nine Heavens and on the Cinnabar Jade Terrace. Only those who devote themselves to the Dao, delight in the true Dao, and already possess from past lives the celestial register and foundations for ascending as heavenly immortals are qualified to hear of or see them. Even hearing only the scriptures’ titles is no cause to speak of them carelessly. Those who transgress will be interrogated and punished by the Three Offices; Heaven and Earth will show them no mercy.

The scriptures prescribe that for the first three hundred years they may be transmitted to only one person; thereafter, one person may receive them every seven hundred years. If the spirits and perfected beings deem someone worthy, they may also transmit the scriptures to that person. Transmission must be conducted by a teacher and fellow practitioner in accordance with the Mysterious Regulations, the precepts and rites governing Daoist transmission. To pass the scriptures to someone unworthy or to disregard the rules is tantamount to divulging Heaven’s secret writings. Those who treat their oaths lightly or violate the prohibitions will, after death, sink to become lowly ghosts, while seven generations of their ancestors will also suffer the punishment of wind and blades. If someone does not share the same Dao, it is better to remain silent.

These two scriptures are kept in the cavern terrace of Western Mystery Mountain, engraved on jade slips and written in gold characters. A copy is also kept in the Clear Void Heaven of Mount Wangwu, though it is incomplete. The full text is engraved only on the golden pillars and jade walls of the High Terrace of the Great Mystery Palace and the Northern Chamber of the Penglai Court. Even the immortals of the Central Palace and the officials of Supreme Purity do not know what this book truly teaches.

On the stone chamber’s door hinge in the Northern Grotto of Mount Emei, twenty characters are carved: “Yu Yi draws in the Sun’s essence; Jie Lin summons the Moon’s spirit. One who attains the Dao dwells in the Upper Palace, with the rank and title of a Perfected Grandee” (some say “a Perfected Lord”). Yu Yi and Jie Lin are divine names associated with the Sun and Moon. Even lesser immortals—those with limited cultivation—would find it difficult to understand what these words mean. Some immortals may never have encountered writings of this kind. Methods of alchemy such as the Nine Elixirs of the Golden Liquids are minor arts; they cannot enable one to ascend to the realm of Highest Clarity.

As for cultivating this Daoist method, whether one is wise or foolish, the only barrier in the human world is the absence of this scripture. Only after a true official has opened the way to transmit it through mysterious arts and the disciple has taken an oath is it passed on. Anyone who obtains the scripture and practices accordingly can take a place among the Highest Perfected, ride a jade carriage adorned with the Eight Radiances, travel through the Nine Mornings, proceed to the Palace of Great Simplicity, pay homage to the Lord Taiyi, and join the court audience with Yuanchen. Thus a secret teaching says: “If you obtain the Yu Yi and Jie Lin, you can become a Perfected One of Highest Clarity. If you do not cultivate this Dao, you cannot pay homage to the Lords of the Three Origins.”

The personal names, courtesy names, and attire of the Five Emperors of the Sun in the Supreme Yu Yi

The Azure Emperor of the Sun has the personal name Yuanchangwu and the courtesy name Zhaolongtao. He wears a blue jade brocade mantle, a dark azure skirt of flying feathers, and a dawn crown of emerald-colored lotus petals.

The Red Emperor of the Sun has the personal name Danxuzhi and the courtesy name Lühongying. He wears a deep red jade brocade mantle, a vermilion skirt of flying feathers, and a crown of numinous clarity adorned with cinnabar talismans.

The White Emperor of the Sun has the personal name Haoyujuang and the courtesy name Huijin Xia. He wears a white jade brocade mantle, a white skirt of flying, flourishing feathers, and a crown of splendid lotus blossoms of numinous vastness.

The Black Emperor of the Sun has the personal name Chengzengting and the courtesy name Xuanlüyan. He wears a black jade brocade mantle, a black skirt of flying, flourishing feathers, and a lotus crown of the Dark Mountain.

The Yellow Emperor of the Sun has the personal name Shouyifu and the courtesy name Biaohui Xiang. He wears a yellow jade brocade mantle, a yellow skirt of flying, flourishing feathers, and a purple crown of numinous lotus blossoms.

The crowns worn by the emperors of the Sun are described above as lotus crowns. The original text then repeats the Yellow Emperor’s personal name, courtesy name, and attire.

The preceding passage records the names, courtesy names, and clothing colors of the Five Emperors within the Sun and the Five Imperial Consorts within the Moon. When practicing the “Way of Racing to the Sun” (a method of cultivation in which one visualizes the spirits within the Sun), one should recite the invocations and memorize the names and courtesy names of the Five Emperors, while visualizing the colors of their robes surrounding oneself to the left, right, front, and back.

The inner spirit of the Moon Consorts’ hun and essence is called “Ai Xiaotai Biao.” The Moon’s hun corresponds to the Five Emperors within the Sun, and in cultivation one should likewise recite the invocations and visualize them in sequence. The scripture says that knowing the Moon’s hun by name ensures a lifetime free from calamity and protection from every kind of harm. The Most High (a Daoist honorific for the supreme deity) concealed the names of the Sun and Moon Emperors and Consorts in the Palace of Great Simplicity. Those who can learn these names may become immortals.

The Names and Clothing Colors of the Most High’s Five Imperial Consorts of the Moon, Who Bind the Luminous Moon

The Green Imperial Consort of the Moon is named Yin E Zhu and has the courtesy name Fen Yan Ying. She wears a flowing scarf of ornate green jade-patterned brocade and a flying-feather skirt patterned with emerald dragons and phoenixes.

The Red Imperial Consort of the Moon is named Yi Liao Wu and has the courtesy name Wan Yan Ling. She wears a flowing scarf of vermilion jade-patterned brocade decorated with flower-bud designs, and a scarlet flying-feather skirt patterned with phoenixes.

The White Imperial Consort of the Moon is named Ling Su Lan and has the courtesy name Yu Lian Hua. She wears a flowing scarf of white pearl brocade embroidered with dragons emerging in the four directions, and a plain-colored flying-flower skirt adorned with phoenix-like birds and feather designs.

The Black Imperial Consort of the Moon is named Jie Lian Qiao and has the courtesy name Chun Li Jin. She wears a flowing scarf of dark jade-patterned brocade embroidered with nine cloud designs, and a flying-flower skirt of black feathers patterned with dragons.

The Yellow Imperial Consort of the Moon is named Qing Ying Jin and has the courtesy name Jiong Ding Rong. She wears yellow brocade embroidered with cloud and mountain designs, a green-feathered mantle, and an ornate skirt embroidered with phoenixes.

All five Consorts wear their hair in high, triangular coils, with their hair hanging down to their waists.

When practicing the “Way of Racing to the Moon” (a method of cultivation in which one visualizes the spirits within the Moon), one should recite the invocations and memorize the names and courtesy names of the five Consorts, while visualizing each one’s clothing colors surrounding oneself to the left, right, front, and back.

The passage concludes by saying that the inner spirit of the hun and essence of the Five Emperors within the Sun is called “Zhu Jing Chitong.” The Sun’s hun, the Moon’s po, the Five Emperors, and the Five Imperial Consorts are all subjects of invocations, name memorization, and visualization according to the method of cultivating within the Moon.

The passage above explains that one should successively visualize the Sun Soul, Moon Soul, the Five Emperors, and the Five Ladies, and offer prayers to them. If one learns the name of the Sun Soul, one can remain free of illness and calamity for life. The Most High (a revered Daoist deity) concealed the names of the Sun and Moon Souls in the Purple Numina Jade Palace. Those who know these names are said to gain access to the spirits and command numinous beings.

In practicing the Way of “Racing with the Sun and Moon,” one may choose the method suited to one’s circumstances; there is no need to perform every practice. Those who wish to withdraw and practice in a quiet room should choose a place reached by the light of the Sun and Moon. If one still regularly socializes and is troubled by worldly affairs, one cannot practice this Way. At midnight, burn incense regularly, visualize the names of the Five Emperors and Five Ladies, and pray silently in one’s heart:

“May I become one with the Emperor Lords, the Great One (a revered Daoist deity), and the five divine beings, their radiance and appearance joining as one.”

The scripture says that practicing in this way for twenty-four years can also bring ascent to Heaven in broad daylight. Yet the visualization method of Racing with the Sun and Moon is not mandatory. In daily life, one need only visualize these divine beings as constantly at one’s side, while praying and reciting silently, so that others cannot hear.

The Method of the Sun and Moon Instructions Received by the Perfected of Great Simplicity from the Lord of the Great Emperor records:

The Perfected of Great Simplicity said: “When you visualize the Sun’s essence and the Five Emperor Lords, hold the Text of the Most High’s Yu Yi in your mouth. You must master this practice before you can see the divine lord within the Sun. Without this cultivation, you will only exhaust yourself in vain and become distressed.”

The Perfected of Great Simplicity also said: “When you visualize the Moon’s essence and the Five Ladies, hold the Chapter of the Most High’s Jie Lin in your mouth. You must master this practice before you can see the ladies within the Moon. Without this cultivation, you will only add to your sorrow.”

These two instructions were received by the Perfected of Great Simplicity from the Lord of the Great Emperor. The Hidden Book of the Most High says that one should hold the corresponding text in one’s hand while visualizing, whereas the Lord of the Great Emperor says to hold it in one’s mouth. When the Perfected of Great Simplicity taught Lord Pei to practice, he instructed him to hold one text in his mouth and the other in his hand, combining the two methods.

The Perfected One of Great Simplicity transmitted the two cultivation methods, The Supreme One’s Yuyi and The Chapter of Jie Lin, to the Perfected One Qingling, Pei Jun. Through them, practitioners summoned the refined energies of the sun and moon, enabling them to connect above with the radiance of the sun and moon and fly through the heavens. This was known as the method of riding clouds and driving dragons to ascend to the celestial realm. The practitioner seemed to ride a cloud chariot beneath a feather canopy, command a host of dragons, and rise into the Purple Court of the August Heaven, where the Celestial Emperor dwells.

Inner Contemplation of the Central Direction says: “If you wish to walk through the sky, contemplate the spirits of the sun and moon; if you wish to ascend to the realm of Qingling, contemplate the Five Stars.” Cultivation should be carried out in a quiet mind within a secluded chamber, without leaving one’s dwelling. That is what this means. Here, “inner visualization” means focusing the mind on contemplating spirits and stars; it is a method of Daoist inner cultivation.

The Cinnabar Tally of Plain Memorials says: “Yuyi is vast, and Jie Lin is profound and mysterious. Unless one is truly a Perfected One of the highest rank, one has no chance to see them; unless one is an Immortal of the highest rank, one cannot hear of them.” With the aid of the spirits of the Five Essences of the sun and moon, practitioners ride dragons into the sky, tread upon auspicious clouds, and ultimately enter the Gate of Heaven in the company of the Five Emperors.

Anyone who hears these teachings must be cautious and must not pass them on indiscriminately. This method may be transmitted only after the teacher has departed this world, and an oath must be sworn before it is taught. It should be given only to disciples sincerely seeking the Dao. Do not disclose the titles of the texts, or the Jade Youth will report the matter to the celestial court. Anyone who reveals them will face trials and punishment and will never attain immortality in this lifetime. The Jade Maidens and Jade Youths will also leave and never return; the written texts will inevitably be lost, and the Three Officials, who govern Heaven, Earth, and Water, will impose their punishment. Be very careful with your words, for they may become the source of wrongdoing.

The Method of Absorbing the Radiance of the Sun and Moon at the Palace of Great Fangzhu

Frequently visualize a sun in your heart, copper-coin-sized and red. Then visualize it sending out nine rays of light that rise from your heart through your throat and reach the space between your teeth. The rays then turn back and descend into your stomach. After practicing this for a long time, close your eyes and visualize: the scenes in your heart and stomach will seem clear and visible. Then exhale, rinse your mouth with saliva, and swallow it. Repeat this thirty-nine times, then stop. Do this three times each day. After eighteen years of practice, it is said that you will attain the Dao (the Way) and cast no shadow even when walking beneath the sun.

In ordinary practice, visualize the sun in your heart and the moon in the Mud Ball Palace (the palace at the center of the crown of the head). At night, absorb the moon’s radiance by following the same method as for the sun: visualize the moon sending out ten white rays of light that descend from your brain into your throat. Before the rays reach the space between your teeth, they turn back and descend into your stomach.

The Supreme Lord’s Mysterious True Method for Absorbing the Sun and Moon

Lord Dongqing Siming said: “My former teacher, Lord Wang, once transmitted to me the Supreme Lord’s Upper Scripture of the Mysterious True Method of the Bright Hall. Before practicing this method, observe a pure fast, cleanse yourself, and abstain from food. Visualize the sun and moon in your mouth: the sun by day and the moon at night, each the size of a coin. The sun is red and has nine purple rays of light; the moon is yellow and has ten white rays. Visualize swallowing the light and fluid of the sun and moon, and practice in secret over a long period. When you are not practicing, let the sun and moon return to the Bright Hall (the visualization point at the center of the face) and remain there: the sun on the left, the moon on the right. Let the images of the sun and moon communicate with the Qi in the pupils of your eyes.

“This method of cultivation regulates and guides the body’s movements, nourishes Jing and Qi, and harmonizes the hun and Shen. It also brings the Six Ding (Daoist guardian deities) to serve you and the heavenly soldiers to protect you. This is the way of the Highest Perfected. In general, the instructions are as I have given them.”

The Method of Absorbing the Sun’s Zi Qi at Three, Five, Seven, and Nine

Consuming “the Qi of the Mysterious Root” (the wondrous fundamental Qi described in Daoism) can make the body clear and the mind keen. The body seems to reflect sunlight; the complexion is lustrous like jade, the eyes are bright, and purple Qi rests between the teeth. The stomach and intestines become strong, harboring a splendid Qi within, so that one may live long and see far. Taking in and absorbing the morning saliva makes food unnecessary. The key to cultivating the Dao lies in Golden Liquid (the refined fluid spoken of in Daoist internal cultivation); its subtle wonder lies in water jade (the pure, essential Qi described in Daoism). This is the method of exhaling and inhaling the Great Harmony Qi of Heaven, Earth, and Nature (a peaceful, pure Qi), and directing the Nine Essences (subtle, numinous Qi).

The value of the Dao’s workings lies in following nature; the state of De rests on stillness and joy. Gather the Qi of nature to reveal one’s true nature, and embrace emptiness, stillness, and detachment to avoid deviation. Then outside intrusions will not arise, and harm will fade of its own accord. This is the Qi of Three, Five, Seven, and Nine (the Qi of the Mysterious Root associated with Daoist numerological ideas), which may be called the guiding principle of the essentials of cultivation.

Just before waking, while still lying down, visualize a mass of white Qi in the mouth, about the size of an egg yolk. Outside it is Qi in five colors. This five-colored Qi swirls and rises, gathering and spreading around the white Qi. Before long, it fills the space between the heart and mouth. It is called “the Qi of the Mysterious Root of Three, Five, Seven, and Nine Days and Zi.” Then visualize a woman at the junction of the heart and stomach. She has the form of an infant and wears no clothes. Standing upright at the entrance to the stomach, she is called the Mysterious Lady of the Nine Heavens (a Daoist goddess). She receives and pours in the soul-fluid, raising her head to absorb the five-colored Qi in the mouth, the size of an egg yolk.

Next, fill the mouth with saliva and move the tongue around inside it, drawing in the five-colored saliva, bright as sunlight. Let the mouth fill, then swallow, visualizing the saliva flowing downward into the Mysterious Lady’s mouth. Do this three times. When finished, click the teeth together three times and pray softly:

“High One of Jade Clarity, of the Nine Heavens and Nine Spirits, please descend into the Mysterious Palace (the place within the body where spirits are visualized) and enter the stomach…”

The Jade Clarity, High and Exalted Nine Heavens and Nine Spirits—deities of the higher celestial realms in Daoism—reside in the Mysterious Palace, a wondrous celestial abode. Their Qi descends and enters the stomach, clearing and harmonizing stomach Qi. Metal Qi and jade radiance shine together; first arising from emptiness and stillness, they are called “Pure Tin,” with the written name “Radiant Essence.” Practitioners should refine and nourish the hun and po souls, bringing clarity to the mind and spirit. After taking the prescribed substance at set intervals, the Qi of Golden Radiance will become abundant. When the ritual is complete, wipe the eyes fourteen times with the fingers, then rub the hands together and vigorously massage the face, especially between the brows and eyes and where the temples meet the skin, until it grows slightly warm and feels pleasantly soothing. This is the “Way of the Mysterious Root,” transmitted by the Most High and practiced over three, five, seven, or nine days.

Method for Absorbing the Qi of the Sun and Moon

To absorb solar Qi, gather the sun’s essence at dawn and contemplate it at midnight. The sun is nine inches in front of you, emitting a square image of light that shines into the Muddy Pellet Palace—the upper Dantian in the head—and then downward into the Five Viscera, making the whole body transparent and clear, inside and out. Then draw this Qi into the mouth, imagining its light as bright and gentle. After completing the practice, one can preserve long life.

Another Method

At midnight, when Yang Qi first arises, or at cockcrow, lie on your back with your eyes closed. Visualize the sun appearing in your left eye and the moon in your right. Each is nine inches in diameter and lies above the ears. The space above the ears is called the “High Windows of the Six Directions.” Visualize the sun and moon illuminating the whole body, their radiance shining inward into the Muddy Pellet Palace and then downward into the Five Viscera and the intestines and stomach. Let everything within and without the body become clear, and let the whole body merge with the light of the sun and moon. When the practice is complete, tap the teeth nine times, swallow the saliva nine times, then offer a quiet prayer.

The Supreme One of the Mysterious Unity, a revered Daoist deity, and the Nine Sovereigns exhale Jing and Qi. After three, five, and seven transformations, one can see into the depths of the hidden underworld. The sun and moon send down their radiance into the Divine Court—the area above the tongue—so that their light shines throughout the Six Directions, above and below and in all four quarters, and the Great One is at peace. The Emperor Lord issues a command slip, its writing in gold secure and unshaken. The Five Elders carry out the talismanic command, and Heaven and Earth are alike true to their word. In this way, I may escape death and attain the state of the True Spirit; drive back and bar all baleful forces, bringing calamities to rest; and ascend to the Celestial Emperor’s court, restoring youth to the aged. The Great Emperor has already issued his decree, and all the deities respectfully obey.

Only after completing the rite should you open your eyes. This is called “refining the roots with the sun and moon.” The Three Primordial Ones examine the hun and po souls, enabling you to restrain and govern body and spirit, ward off the various ghostly Qi that intrude, and attain long life without death. This practice should be performed regularly.

◎ Another method

Visualize the left eye as the sun and the right eye as the moon. Let them converge in the Divine Court, then rise into the Bright Hall, a visualization site inside the head, and transform into a body of Yellow Essence. Let it flow into the mouth and swallow it in nine portions to nourish the Great One. Visualize this often when your vital energy is flourishing. When you have finished, recite this prayer softly:

“Essence of the sun and moon above, yellow water and lunar radiance, may the Great One come to drink, may divine light spread high and wide; grant me long life, as enduring as Heaven and Earth.”

After the prayer, perform this practice once every five days. The area above the tongue in the mouth is called the Divine Court. Once you have finished visualizing the sun and moon, move your tongue and sense a stream of purple-gold Yellow Spring welling up from it and flowing upward into the Bright Hall, where it transforms into a body of Yellow Essence. Throughout the visualization, keep your eyes closed and your attention focused.

◎ Method of the Great One Roaming in the Sun and Taking in the Sun and Moon

The Great One Deity, a revered Daoist deity, usually descends at sunrise on the Jiawu, Bingwu, and Wuwu days, entering the Crimson Palace—the inner palace associated with the heart—to unite with the Perfected One of the Crimson Palace and your body. The Perfected One of the Crimson Palace dwells in the Dantian within the heart, while the Perfected One of the Middle Origin resides in the heart.

First visualize the Perfected One suddenly uniting with the Great One. Then visualize yourself entering the Crimson Palace and, at once, uniting with the Great One as well. Within the Crimson Palace, sense only the Great One’s form: his appearance and clothing are like your own, but his body is small and subtle, like that of a newborn infant.

Next, visualize the sun beneath your left nostril and the moon beneath your right. Within the sun are yellow essence and red Qi; within the moon are red essence and yellow Qi. “Essence” refers to the fundamental brightness of the sun and moon; “colored Qi” refers to the smoke they emit.

The two kinds of Qi enter the Crimson Palace densely, filling it. Then they rise into the Grotto Chamber, the inner palace in the head, and fill it before descending to the Yellow Court. The Yellow Court lies in the lower Dantian palace, three inches below the navel. After filling the Yellow Court, the two kinds of Qi enter the Great Granary, the stomach, and fill it. The Qi courses through the interior and gathers densely in the stomach passage.

Visualize the Great One ascending and dwelling within the stomach passage, facing south. Call upon the Perfected One of the Yellow Court in the lower Dantian. Wearing yellow robes and a yellow headcloth, the Perfected One sits down with the Great One. Together they consume essence and Qi, swallowing twenty-seven times. After a short while, the rite is complete.

Then visualize the Perfected One of the Yellow Court ascending and dwelling within the stomach passage, facing south. Call upon the Perfected One of the Yellow Court in the lower Dantian. Wearing yellow robes and a yellow headcloth, the Perfected One sits down with the Great One. Together they consume essence and Qi, swallowing twenty-seven times. After a short while, the rite is complete. Next, visualize the Perfected One of the Yellow Court and recite the spell:

“The radiance of sun and moon, the yellow and red essences, full and bright, unite as one Qi and send forth a vast light above. The Perfected Ones of the Three Origins consume essence and Qi; the Great One receives the numinous Qi.”

Then visualize the Great One and the Perfected One of the Middle Origin returning to the Crimson Palace, and the Perfected One of the Yellow Court returning to the lower Dantian. The Great One unites with you, and finally returns to the Palace of the Six Directions, the inner palace of the body corresponding to Heaven and Earth.

Method for Invoking the Lady of Cinnabar Radiance within the Moon

To seek immortality through cultivation, enter a room at midnight on the day of the summer solstice and face south. You may lie down or sit quietly. Close your eyes and inwardly visualize the name of the Lady of Cinnabar Light, a divine being who dwells in the moon. She is eight inches tall, her hair arranged in a drooping cloud-shaped coiffure. She wears a red brocade skirt and holds moonlight in her mouth. Visualize her entering the Crimson Palace, the inner alchemical region where the heart is located.

After a moment, the moonlight disperses into yellow Qi, then gathers to form the lady’s image. At the moon’s center, she gathers blue immortal wood from the forest of empty blue and scatters it through the yellow Qi. She then exhales red essence, a symbol of Yang Qi, and pours it into the practitioner. At this point, yellow and red Qi intertwine outside the body, illuminating it from head to toe. The lady then transforms a purple scroll into yellow Qi, which gathers once more to form an image. Still at the moon’s center, she gathers wood from the forest of empty blue, scatters it through the yellow Qi, and exhales red Yang essence into the practitioner. The yellow and red Qi intertwine outside the body, illuminating it from head to toe. Next, the lady transforms a purple book inscribed with the character for cinnabar into yellow Qi, then teaches the practitioner the Six Sounds.

The practitioner then swallows the yellow Qi twenty-four times and the Yang essence twelve times, knocks the teeth together twenty-four times, and recites the incantation while gazing upward:

“Flowing fire spreads across ten thousand fields, filling the essence of Cavernous Yang; the Hall of Yang Peace, the Jade City of Three Blossoms. The Golden Immortal shines within; the Eight Plainnesses gleam in all directions. The Nine Luminaries send down their Qi; the High Immortals and numinous spirits descend. The lady burns incense, scattering pure jade radiance; the cinnabar characters are written in a purple book, their sounds congealing in the void of clarity. The Pool of Waves is moist as jade; its radiance flows through the eight directions. Vermilion light shines everywhere, bringing clarity, flourishing, and prosperity to the world. Dawn light turns back, the stars gleam and watch over my body; my body lives and dies together with the red sun. I ride through emptiness and the void, following the flying immortal carriage; Jade Maidens attend my station, Golden Youths assist the spirits. A light carriage adorned with kingfisher feathers forms my canopy as I ascend to the Emperor of Heaven’s court.”

When the recitation is complete, swallow Qi twenty-four times and saliva twelve times, then ingest the purple book inscribed with the character for cinnabar. After eight years of practicing this method, the Lady of Cinnabar Light will transmit the true texts of the Cinnabar Book and the moon’s jade pendant, enabling the practitioner to ascend and travel to the Palace of Cavernous Yang.

◎ Method for Absorbing the Six Qi of the Sun and Moon

Qi is the vehicle of Shen (spirit) and the source of both clear and turbid Qi. When Qi moves through the mysteries, Heaven and Earth become clear and bright; when it moves through the human body, a person can live. Human life and death, depletion and fullness, depend in large measure on whether one can follow and regulate one’s own Qi.

The practice of taking in the six breaths is usually performed just before dawn, during the transition between the hours of Chou and Yin. At this time, the first glow of dawn appears, the rising sun gives off its light, and morning opens as a new day begins. First, visualize the sun as an egg suspended in the Niwan Palace at the crown of the head, the inner alchemical aperture in the head described in Daoism. Then exhale slowly. Visualize the first breath exhaled as black, and call it “corpse Qi”; visualize the second as white, and call it “old Qi”; visualize the third as blue-green, and call it “dead Qi.” Spend a long time visualizing each exhalation. Exhaling these three kinds of Qi together constitutes the practice of expelling the six breaths. Afterward, slowly inhale yellow Qi four times. At the end of each inhalation, swallow saliva three times; repeat this for three rounds.

When finished, visualize the sun in the Niwan Palace emerging through the eyes and resting about nine inches in front of the mouth. Gaze at it as though you can see it. Then stop visualizing, rise and sit upright, and move the limbs, bending, leaning, and stretching so that the joints and channels of the body become relaxed and harmonized. Then visualize swallowing saliva. For practice at night, you may visualize the moon in the Niwan Palace in the same way as the sun. However, visualize the moon only at night from the first through the fifteenth day of the month. From the sixteenth day to the end of the month, the moon’s Qi wanes and its body diminishes, so it is not suitable for nighttime visualization. The scripture calls this method extremely subtle and says that those able to practice it can become immortals.

◎ The Inner Method of the Golden Immortal

“Inner Methods of the Golden Immortals” refers to the practices of inner cultivation undertaken by Golden Immortals. “Numinous response” refers to a wondrous spiritual resonance. Practitioners generally perform this practice at midnight on the fifth day of each lunar month. They imagine the crow in the sun entering through their mouth and settling in their heart, where its light illuminates the inner heart. The heart seems as bright as the sun, and the two join with one another. Imagine the light blazing brightly, and sense warmth in the heart, with rosy clouds reflecting their glow. Remain in this state for a time. Once a response is felt, silently recite the incantation:

“Great Brightness nurtures essence; within, refine the Elixir Heart. Light and radiance unite with the body; the True Spirit comes in search.”

After reciting, swallow saliva nine times and click the teeth nine times, then stop. Repeat the practice on the fifteenth, twenty-fifth, and twenty-ninth days of each month, for a total of four sessions monthly. Practicing this way brings clarity, intelligence, and keen perception; opens the body’s gates and passages; and makes the many spirits bright and clear. The face takes on a jade-like glow, and the body shimmers with a golden luster.

After fifteen years of this practice, Taiyi, a revered Daoist deity, will send a jeweled carriage to welcome the practitioner. The practitioner will then ascend to the lofty celestial realm of Taixiao and feast and wander in the celestial palace of Ziji. The practice should be done as often as possible; it need not be restricted to four specific times each month.

The Method of Visualizing the Sun and Moon

Whenever entering the mountains, visualize the sun before you and the moon behind your head. When lying down at night, visualize the sun above your face and the moon behind your feet. Red Qi is inside the body, and white Qi is outside it. Whenever you are about to meet someone, visualize the sun and moon covering your whole body before you set out; then you will have nothing to fear.

The Method of Facing the Sun to Induce Sneezing

To prolong life and increase longevity, concentrate when washing your face each morning—that is, during your morning ablutions. When the sun has risen about two zhang, face it and open your mouth to expel the turbid qi within you. (Do this after taking in the sunlight, and expel the turbid qi in every season.) Then inhale the sun’s essence through your nose. Stop once you sneeze; this is called “the circulation of qi.” (If you do not sneeze, you may gently stimulate your nasal passage with something soft so that you are sure to sneeze.) This method nourishes Jing and qi, restores embryonic breathing, and seeks long life.

Face the sun and set your thoughts in order. To do so, each day when the sun has risen about three zhang (after sneezing, continue with this practice), cross your hands over your shoulders, with the left hand on top. Let the sun face your heart; loosen your clothing to bare your chest, so that your heart faces the sun. Practicing this regularly is beneficial.

The Two Luminaries’ Winged Form for Concealing the Dao

At cockcrow, when the eastern sky has just begun to grow light, sit or lie down as you please. Close your eyes and make the “firm grip,” a meditation hand posture in which both hands are clenched. Visualize the sun and moon in the “Palace of the Six Directions,” above the eyes near the outer ends of the eyebrows. The sun is on the left and the moon on the right. (The “Palace of the Six Directions” refers to the hollow spaces above the outer corners of the eyes, behind the eyebrows. Imagine the sun and moon extending about one fen beneath the skin and occupying an area of about nine fen. The sun is red, with nine rays of purple light; the moon is yellow, with ten rays of white light.) Visualize the sun and moon shining as if they were in that very place, their rays intermingling and illuminating the whole body. Keep your eyes closed and your attention on the visualization; do not let anything be left out. When you have finished, tap your teeth seven times and swallow the saliva in your mouth nine times, then softly recite this prayer:

“Great Bright Spirit, transform and nurture, deliver and guide the qi of Hidden Green. Summon the rosy clouds and gather their radiance; pour it into and refine my Five Forms, the five elements that compose the human body. Command the Six Directions and bring the Seven Spirits into harmony and repose. Make me a flying immortal, ascending to the realm of Upper Clarity. After fifteen years of practice, the Jade Emperor will send the Three Pure Clouds to welcome you.”

Eating Bamboo Shoots (with an appendix on goose jerky)

Those who practice ingesting the essences of the sun and moon should eat bamboo shoots often, because bamboo shoots are nurtured by the sun’s radiance—the sun’s vital energy—and are also called “Great Brightness.” They should also often eat dried swan meat, because swans are feathered creatures nurtured by the moon’s womb—the moon’s vital energy—and are also called “Moon Herons.” To absorb the essences of the sun and moon, one should eat these foods, allowing one’s own Qi to resonate and communicate with the vital energies of the sun and moon and to circulate with them.

The Perfected One of the Great Void said: “‘Hong’ is a general term for feathered birds. Swans, geese, domestic geese, and gulls may also all be called hong or herons.” An ancient song goes:

“Herons and swans are birds that live ten years; made into food, they can help a person attain innate nature. The Five Emperors hold the moon’s radiance in their beaks, sit in rows, and become guests in the sky.”

These are words from the ancient “Song of the Fisherman.”

A General Account of the Stars

The Scripture of the Sea of Treasures of the Mysterious Gate says: “The sun is the essence of Yang, and the moon is the essence of Yin; the vital energies of the sun and moon divide and transform into the stars. ‘Gang’ refers to the network linking the stars, while ‘ji’ refers to the threads connecting them. The stars are regular in shape and perfectly round, like pellets. They are not beads strung together, nor are they linked to one another like the rings on a bell. Rather, they should be like a broken arrow shaft, with each section joined to the next to form a whole.

“When Heaven and Earth first took shape, a bird called ‘No Offspring’ beat its wings and flew into the sky, settling beneath the canopy of flowers. The North Star was on its left and the Big Dipper on its right. After this, the stars gradually came into their full array, and the directions of east, west, south, and north were gradually set in order. Together, the stars rely on the essentials of the true Dao to nurture the twelve thousand kinds of things. Down to the Six Domestic Animals and even dung and soil, as well as plants and trees, all receive the hidden power of Dao and De within them, and so they grow.”

The Northern Dipper (the North Star) is the source of all the gods. Each star has its own governing office, and all are subordinate to the Northern Dipper. It is the star in the north that appears motionless. Its deity sits upright in the Palace of Mysterious Elixir and is called Lord Taiyi.

“Pole” means a boundary or a center. The domains of the five directions all converge at the center, which is therefore the most honored. The Central Pole, also called the “Supreme Star at the Center of Heaven,” is the star at heaven’s center. The east belongs to lesser Yang and is called the Eastern Pole Star; the west belongs to lesser Yin and is called the Western Pole Star; the south belongs to great Yang and is called the Southern Pole Star; the center is called the Supreme Star of Central Harmony. It occupies the highest and most honored position and is lord of all the stars.

The North Star is the Grand Steward of Heaven, an important office in the celestial realm. Its deity governs promotion and advancement: above, it commands the Nine Heavens; in the middle, it governs the Five Sacred Peaks; below, it oversees those who study the Dao. The scripture says that an area extending 770 li surrounds the North Star, and within it stand the Mysterious Terrace and Jade Tower. The Perfected One, an immortal who has attained the Dao, is titled Lord Flying Radiance, bears the surname Yuling and the personal name Changyuan, wears a crown of flying, luminous essence and a robe of purple brocade, and holds a jade tablet.

Lord Taiji is named the Northern Dipper’s Sovereign Emperor. He commands all the gods and belongs to the central constellation. The divine being of the North Pole sits upright amid a blue-green radiance of Qi.

The Northern Dipper is known as Taiji’s purple canopy, the spiritual couch of the Mysterious Perfected Ones, the divine seat of the Nine Sovereigns, and the resting place of the Celestial Worthies. The spirit of the Dipper’s first star is named Mysterious Pivot.

The first star, Yangming, is also called Yangming, and its spirit is named Yangming. The second, the Primordial Star, is called Beitai, and its spirit is named Yin Jing. The third, the True Star, is called Ji Ji Shang Zhen, and its spirit is also called the Perfected One. The fourth, the Niu Star, is called Xuangeng, and its spirit is named Xuanming. The fifth, the Gang Star, is called Taiping, and its spirit is named Danyuan. The sixth, the Ji Star, is called Mingji, and its spirit is named Beiji. The seventh, the Guan Star, is called Xuanyang, and its spirit is named Tianguan. The eighth, the Emperor Star, is called Gaoshang Huang, and its spirit is named the Lord of the Eight Radiances and Empty Origin. The ninth, the Venerable Star, is called the Jade Emperor Lord of Taiwei, and its spirit is named the Lord of the Seven Mornings of Great Simplicity.

Beyond the Northern Dipper are stars of the hun and po souls. They encircle the Dipper, seeming to wrap around its stars, while the Dipper itself lies within. Between the stars Yangming and Yin Jing is the leader of the star-and-Dipper souls, called the Dipper Soul Spirit of the Celestial Pivot. The second star is called the Dipper Soul Spirit of the Celestial Jade, the third the Dipper Po Essence of the Celestial Mechanism, the fourth the Dipper Po Essence of the Celestial Balance, the fifth the Dipper Po Spirit of the Jade Balance, the sixth the Dipper Po Spirit of the Open Yang, and the seventh the Great Radiance of the Waving Light.

These seven stars are four hundred thousand li above the ground and circle an area seven hundred and twenty li around. Their outer casing is made of the essence of gold and glass, and the purple radiance of the Seven Luminaries illuminates their light. They are also called the “Imperial Chariot.” Moving through the center, they govern the four directions and regulate Yin-Yang, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water). Everything operates according to their arrangement.

The Lord of the Northern Dipper is named Junshi, also known as Chong. The Divine Lord of the Northern Dipper was originally a man from Jiangxia, with the surname Bo and the name Daw an, and possessed twelve thousand shi. The surnames of the attendant divine beings on his left and right are Lei; one is named Ji, with the courtesy name Taiyin, and oversees all the immortals beneath Heaven. The Yaoguang and Yuheng stars form the wheel of the chariot. The essence of the Northern Dipper illuminates the Nine Paths, and its radiance shines upon the Ten Heavens.

Of the nine stars of the Northern Dipper, only seven are ordinarily visible; the other two remain hidden. The eighth and ninth stars symbolize the spirit of the August Sovereign, the Supreme Venerable. In the Han dynasty, a servant in the household of the chancellor Huo Guang, who looked after the clothes, was named Huanché. One day he suddenly saw two stars appear in the Northern Dipper, shining with exceptional brightness, and bowed to them. It was later said that he thereby gained six hundred years of life. The Inner Assistant Star is also part of the Northern Dipper deities. It lies at the third star of the Dipper and is ordinarily invisible. Whoever can see it will live forever and become divine. The Outer Assistant Star lies below the sixth star of the Dipper, about one inch away. If you are startled or troubled by malign spirits, rising to look at the Outer Assistant Star will bring good fortune.

The Yellow Emperor said: At cockcrow, visualize the seven stars of the Northern Dipper. The heavenly deities will then send down an elixir of immortality, prolonging life and preserving youthful vigor. On a Dinghai day, one of the days in the sexagenary cycle, look up and visualize the seven stars shining brightly in the north. After a short while, silently recite this invocation:

“I summon the talismanic command of Shangqing, one of the Daoist heavens, and set the myriad spirits to work. I ascend to the Jade Court, the palace of heaven, riding the light and traveling through the void, in union with Heaven.”

At the beginning of spring, face east and visualize the Northern Dipper descending, as though its bowl rests upon your head and its handle points before you. This brings good fortune.

The Southern Dipper Lord’s courtesy name is Liushi, and the Southern Dipper’s name is Junyuan. The Lord of the Southern Dipper was from Hedong. His surname was Zhao, his given name Shexian, and his courtesy name Junqian. It is auspicious to visualize the Southern Dipper Lord seated before the divine attendants to his left and right. The attendants beside him were surnamed Dai; one was named Dao and styled Shusheng. He was a gentleman of the Great Dao.

The Eastern Dipper governs attack, the Western Dipper governs campaigns, and the Central Dipper governs the suppression of rebellion. The deities in the Purple Tenuity Palace, the celestial palace where the Emperor resides and the stellar officials are found, are surnamed Liu.

The Lord of Illumination (the courtesy name of the Star Lord). The Purple Tenuity Lord’s courtesy name is Dewy Radiance; his lady’s surname is Wang and her name is Shuhua. The Grand Tenuity Star Lord’s courtesy name is Primal Worthy. In the Palace of Grand Tenuity are the Three Sovereigns: the Sovereign Lord, the Celestial Sovereign, and the Sovereign Elder. They are the three primordial forms of Qi that shape the workings of Heaven and Earth, and the original, true Qi within Chaos. In the Palace of Grand Tenuity, they oversee talismanic decrees.

The spirit lord of the Wenchang star has the courtesy name First Constant and governs the talismanic decrees concerning the emperor’s Mandate of Life. The Earth Official Star governs the fruits of the mountains. At dawn it appears as an ape, by day as a monkey, and at dusk as a dead stone.

The Lord of the Jade Pivot star has the courtesy name Conducting the Way. It is governed by the Hooked Array Water Star and is one of the celestial ranks of tiger guards, martial officials who protect the Celestial Emperor. The Five Chariots stars are the Five Sacred Peaks in the heavens; they can bring sweet dew and qilin. The Three Terrace stars are the celestial ranks of court officials. At dawn they appear as dragons, by day as snakes, and at dusk as fish. The Three Terraces have three numinous spirits: the Lord of the Upper Terrace has the courtesy name Manifesting Truth; the Upper Terrace is called Empty Essence and governs gold and jade. The Lord of the Middle Terrace has the courtesy name Manifesting Brightness; the Middle Terrace is called Sixfold Purity and governs stipends and official rank. The Lord of the Lower Terrace has the courtesy name Border-Born; the Lower Terrace is called Curved Life and governs fields.

The gap between the two stars of the Middle Terrace appears unusually wide. Zhang Hua of the Jin dynasty died while serving as Minister of Works; it is said that at the time the stars of the Middle Terrace also appeared to have drawn apart. The Xuanyuan stars are the celestial Earth Officials of the empress and consorts. Their spirit appears as a sheep at dawn, a crab by day, and a turtle at dusk. The surname of the Dongming star is You Sheng, and its name is Youyun. The surname of the Perfected of the Stars is Gui Heng; his name is Miaoguang, and his courtesy name is Primordial Measure. He is the celestial Minister of Works and governs the numinous immortals of the Five Sacred Peaks.

The Five Planets are the numinous roots of the Sun and Moon and the five organs of the celestial bodies. Heaven and Earth rely on them to govern the movement of Qi, and the radiance of the Sun and Moon is connected with them. The True August Lord of the Year Star in the East (Jupiter) is named Chenglan, with the courtesy name Qingning; his wife is named Baorong, with the courtesy name Feiling. The True August Lord of the Sparkling Deluder in the South (Mars) bears the surname Haokong and the taboo name Weichun Sanrong; his wife’s taboo name is Huanning, with the courtesy name Xuanluo. The True August Lord of the Great White (Venus) bears the surname Haokong and the name Debiao; his wife is named Biaoying, with the courtesy name Lingen. The True August Lord of the Morn Star (Mercury) is named Qixuan, with the courtesy name Jiyuan; his wife is named Xuanhua, with the courtesy name Long’e. The True August Lord of the Quelling Star (Saturn) is named Zangmu, with the courtesy name Danyan; his wife is named Kongyao, with the courtesy name Feixian.

The Twenty-Eight Lunar Mansions, arranged in a ring across the sky, are like a celestial fence. The Weaving Maiden Water Officer Star can bring divine lingzhi mushrooms, the fabled elixir fungus; consuming them brings long life, lasting as long as Heaven and Earth. The Transit Lodge Water Officer Star governs celestial talismans. The Southern Boundary Star and Northern Boundary Water Officer Star take the shape of a horse in the morning, a deer by day, and a muntjac at dusk. The Celestial Market Star is the divine keeper of Heaven’s storehouses and can bring luminous moon pearls; it takes the shape of wood in the morning, a rabbit by day, and a raccoon dog at dusk. The Flat Gate Earth Officer Star can bring the songs and dances of divine maidens; it takes the shape of a growing tree in the morning, a pig by day, and a slug at dusk.

The Dark Mystery Star bears the surname Mingzhu and the taboo name Ding Xuanjue, with the courtesy name Fakaidu. Its true name is Zhi. It is the celestial deity who roams on military patrol and is in charge of campaigns against rebels. Above, it commands the ghosts and spirits of the Nine Heavens; in the middle, it leads the three offices of the Northern Emperor; below, it watches over all living beings. The Valley Earth Star can bring flying birds and summon the Vermilion Bird; it takes the shape of a chicken in the morning, a crow by day, and a kite at dusk. The Accumulated Water Star can bring forth the myriad things of the four directions for people to use as they wish, and also has the wondrous power to make them disappear simply by sitting down. The Wolf Star can summon the one hundred and twenty spirits under the command of the Celestial Emperor.

Human society has its corresponding official posts, and in Heaven there are stars that correspond to them. When government offices on earth are improperly organized or officials neglect their duties, the stars above also fall into disorder.

If one shows disrespect toward the sun, moon, and stars, reproaches the Seven Luminaries (the sun, the moon, and the five planets—Metal, Wood, Water, Fire, and Earth), curses the wind and rain, or deceives and offends the mysterious spirits of the netherworld, calamities may follow: the sun and moon may obscure one another, causing solar or lunar eclipses, while constellations may move strangely or fall from the sky.

The scripture says that on the fourth day of the twelfth month each year, one should observe the “Water Mother Star” in the northwestern sky. It is nine zhang long and three wei in circumference, with a head and tail of equal size. If it appears, floods will sweep across the world, and people should hurry to the mountains for refuge. The text then mentions Jiran, a man from the area around Kuiqiu and Puyang, surnamed Xin and styled Wenzi. He was skilled in calculating star positions and calendars, and understood how to pursue wealth and profit.

◎The Twenty-Eight Lunar Mansions

Jia’s attendant officials (attendant spirits) are Yang spirits, governed by the spirit of the Horn star. There are nine Yang spirits, all surnamed Bin and named Yuansheng. They wear single-layer garments patterned with dark designs in green, the kind worn by Daoist deities, and are governed by the Horn lunar mansion.

Yi’s attendant official is a Yin spirit, governed by the spirit of the Neck star. There are four Yin spirits, all surnamed Fu and named Sima. They have horse heads and human bodies, wear single-layer garments in reddish crimson, and carry swords. They are governed by the Neck lunar mansion.

Bing’s attendant officials are Yang spirits, governed by the spirit of the Root star. There are thirteen Yang spirits, all surnamed Wang and named Shizi. They wear blue gauze garments and are governed by the Root lunar mansion.

Ding’s attendant official is a Yin spirit. There are eight Yin spirits, all surnamed Hong and named Jisheng. They wear single-layer garments in deep red and are governed by the Chamber lunar mansion. Ding’s attendant official is a Yin spirit governed by the spirit of the Chamber star. There are eight Yin spirits, all surnamed Hong and named Jisheng. They wear single-layer garments in crimson and are governed by the Chamber lunar mansion.

Wu’s attendant officials are Yang spirits, governed by the spirit of the Heart star. The Heart star belongs to Fire and oversees construction works, so it is located in the east. There are five Yang spirits, all surnamed Nü and named Tuzhu. They have ox heads and human bodies, wear single-layer garments in yellow, and carry swords. They are governed by the Heart lunar mansion.

Ji’s attendant official is a Yin spirit, governed by the spirit of the Tail star. The mulberry tree is the essence-spirit of the Tail star. There are eleven Yin spirits, all surnamed Tu and named Xu Ze. They have rabbit heads and human bodies, wear single-layer garments in blue, and are governed by the Tail lunar mansion.

Geng’s attendant officials are Yang spirits, governed by the spirit of the Winnowing Basket star. The mulberry tree is the essence-spirit of the Winnowing Basket star. There are eleven Yang spirits. Their surname is missing from the original text; they are named Zhong and wear flowing, light, soft garments called Yu Miao. They are governed by the Winnowing Basket lunar mansion.

Xin’s attendant official is a Yin spirit, governed by the spirit of the Southern Dipper star. There are four Yin spirits, all surnamed Yang and named Duo. They wear single-layer garments in blue, carry spears, and are governed by the Southern Dipper lunar mansion.

Ren’s attendant officials are Yang spirits, governed by the spirit of the Ox star. There are twelve Yang spirits, all surnamed Liu and named Jiangsheng. They wear single-layer garments combining crimson and dark colors and are governed by the Ox lunar mansion.

There are four Yin spirits, all surnamed Yang and named Duo. They wear single-layer garments in blue, carry spears, and are governed by the Southern Dipper lunar mansion. Ren’s attendant officials are Yang spirits, governed by the spirit of the Ox star. There are twelve Yang spirits, all surnamed Liu and named Jiangsheng. They wear single-layer garments combining crimson and dark colors and are governed by the Ox lunar mansion.

Gui’s attendant official is a Yin spirit, governed by the spirit of the Maiden star. The Yin spirit is surnamed Diao, named Xu, and styled Yuzǐ. It has a dog’s head and a human body and is governed by the Maiden lunar mansion.

Yin’s attendant officials are Meng spirits, governed by the spirit of the Emptiness star. The locust tree is the essence-spirit of the Emptiness star. There are four Meng spirits, all surnamed Mu and named Xuta. They have mouse heads and human bodies, wear single-layer garments in silvery black, and carry swords. They are governed by the Emptiness lunar mansion.

Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, and Chou each have attendant divine generals, governed respectively by deities of different lunar mansions. “Meng,” “Zhong,” and “Ji” indicate the order of the three Earthly Branches in each group: the first is Meng, the second Zhong, and the third Ji.

Mao’s attendant divine generals belong to Zhong. They are governed by the deity of the Wei lunar mansion and number eleven. Their surname is Liu and their name is Guisheng. They wear single robes patterned with jade and carry swords.

Chen’s attendant divine generals belong to Ji. They are governed by the deity of the Ying Room lunar mansion. Within the Ying Room lunar mansion are miscellaneous deities of five colors; it is also the office through which the Son of Heaven receives his Mandate, and it is overseen by the deity of the Water Official star. The Ji generals number eight. Their surname is Lü and their name is Sheng. They wear single robes patterned with yellow brocade.

Si’s attendant divine generals belong to Meng. They are governed by the deity of the Eastern Wall lunar mansion. The Meng generals number seven. Their surname is Shi and their name is Suhe. They have pig heads and human bodies, wear black single robes, and carry swords.

The source text next records that Wu is also governed by the deity of the Eastern Wall lunar mansion, with seven Meng generals surnamed Shi and named Suhe, who have pig heads and human bodies, wear black single robes, and carry swords. It then says that Wu’s attendant divine generals belong to Zhong and are governed by the deity of the Kui lunar mansion. The Zhong generals number six. Their surname is Hei and their name is Shisheng. They wear single robes of cinnabar-colored gauze and carry swords.

Wei’s attendant divine generals belong to Ji. They are governed by the deity of the Lou lunar mansion and number thirteen. Their surname is Zhu and their name is Yuanlai. They wear single robes the color of flowing fireflies.

Shen’s attendant divine generals belong to Meng. They are governed by the deity of the Stomach lunar mansion and number eight. Their surname is Feng and their name is Xiejun. They wear single robes the color of flowing yellow and carry swords.

You’s attendant divine generals belong to Zhong. They are governed by the deity of the Hairy Head lunar mansion and number four. Their surname is Zhang and their name is Nuxiao. They wear green-blue single robes.

Xu’s attendant divine generals belong to Ji. They are governed by the deity of the Net lunar mansion. Their surname is Sang and their name is Gongsun. They wear single robes of white fur and carry swords.

Hai’s attendant divine generals belong to Meng. They are governed by the deity of the Turtle Beak lunar mansion and number eleven. Their surname is Wang and their name is Ping. They wear dragon-blue single robes.

Zi’s attendant divine generals belong to Zhong. They are governed by the deity of the Three Stars lunar mansion and number eight. Their surname is Tong and their name is Xushu. They wear yellow-crimson single robes and carry swords.

Chou’s attendant divine generals belong to Ji. They are governed by the deity of the Well lunar mansion.

There are eight “Zhongshen.” Their surname is Tong and their given name is Xushu. They wear plain yellow-red garments and carry swords. They are governed by the spirits of the Shen constellation. The “Chou Attendant Officials” are subordinate divine officials belonging to the “Jishen,” governed by the spirits of the Jing constellation. There are nine Jishen, named Boyang. They wear plain yellow-blue garments and carry swords. They can summon the phoenix and the Black Tortoise, and are governed by the spirits of the Eastern Well constellation.

The Zhen trigram represents the eldest son of the Qian trigram and is governed by the spirits of the Gui constellation. There are five divine figures of the eldest son, surnamed Zuo and named Tuyü. They have snake heads and black bodies, carry swords, and wear plain scarlet garments. They are governed by the spirits of the Gui constellation.

The Kan trigram represents the second son of the Qian trigram and is governed by the spirits of the Liu constellation. There are four divine figures of the second son, surnamed Jiao and named Shixiang. They have sheep’s heads and human bodies, and wear plain garments made of yellow leather. They are governed by the spirits of the Liu constellation.

The Gen trigram represents the youngest son of the Qian trigram and is governed by the spirits of the Qi constellation. There are five divine figures of the youngest son, named Shengzi. They wear plain garments the color of flying rosy clouds and are governed by the spirits of the Qi constellation.

The Xun trigram represents the eldest daughter of the Kun trigram and is governed by the spirits of the Zhang constellation. There are five divine figures of the eldest daughter, surnamed Li and named Shenzi. They wear plain blood-red garments and are governed by the spirits of the Zhang constellation.

The Li trigram represents the second daughter of the Kun trigram and is governed by the spirits of the Yi constellation. There are ten divine figures of the second daughter, surnamed Zhang and named Nuzi. They wear plain dark ochre garments and carry swords. They are governed by the spirits of the Yi constellation.

The Dui trigram represents the youngest daughter of the Kun trigram and is governed by the spirits of the Zhen constellation. There are five divine figures of the youngest daughter, surnamed Fuli and named Suzi. They wear plain garments the color of flowing yellow.

Qian and Kun are two of the Eight Trigrams. Zhen, Kan, Gen, Xun, Li, and Dui correspond respectively to the eldest son, second son, youngest son, eldest daughter, second daughter, and youngest daughter. Shen, Jing, Gui, Liu, Qi, Zhang, Yi, and Zhen are all names of constellations. The text lists each divine figure’s duties, number, appearance, and clothing according to the trigram and constellation.

◎The Chief in Charge of the Offices of the Nine Stars of the Northern Dipper: the chief who oversees all the offices and duties of the nine stars of the Northern Dipper.

The Huanglao Scripture says: The first star of the Northern Dipper is called the Celestial Pivot Star. It is the soul-spirit of the Bright Yang Star. The second is called the Celestial Jade Star, the soul-spirit of the Yin Essence Star. The third is called the Celestial Mechanism Star, the corporeal essence of the “Perfected Person Star.” The fourth is called the Celestial Balance Star, the corporeal essence of the Dark Mystery Star. The fifth is called the Jade Balance Star, the corporeal spirit of the Cinnabar Origin Star. The sixth is called the Open Yang Star, also known as the North Pole Star; it is the corporeal essence of the “Perfected Person Star.” The seventh is called the Shaking Light Star. It is the soul of the Celestial Gate Star, named Great Brightness. The eighth is called the Luminous Cave Star. It is the soul-essence of the Assistant Star, named Yangming. The ninth is called the Hidden Origin Star. It is the soul of the Aide Star, named Bright, Empty, and Numinous.

The Bright Yang Star is the Celestial Grand Commandant, in charge of government affairs and distinguishing right from wrong. Above, it commands the High Perfected Ones of the Nine Heavens; in the middle, it oversees the flying immortals of the Five Sacred Peaks; below, it governs those in later generations who cultivate the Dao and attain perfection. It has authority over the affairs of spirits and gods between Heaven and Earth, as well as the weight of merits and faults.

The Yin Essence Star is the Celestial Chief Minister, in charge of stipends and official rank. Above, it commands the stars in Heaven; below, it governs the myriad spirits and those who study the path of immortality. It has authority over all who study the Dao, as well as the official rank and emoluments allotted by fate to ordinary people.

The Perfected Person Star is the Celestial Minister of Works, in charge of the affairs of immortals and gods. Above, it oversees the High Perfected Ones of the Nine Heavens and the stars in Heaven; in the middle, it watches over the numinous immortals of the Five Sacred Peaks; below, it governs the myriad spirits and those who study the Dao. The official posts held by true immortals all fall under its authority.

The Dark Mystery Star is the Celestial Mobile Commander, in charge of punitive campaigns against rebels. Above, it commands the ghosts and gods of the Nine Heavens; in the middle, it governs the Three Officials of the Northern Emperor, a triad of divine officials in the northern pantheon; below, it watches over all living beings. It has authority over campaigns against rebels, disloyal subjects, and those who commit violent acts of disorder.

The Cinnabar Origin Star is the Celestial Dipper Lord, in charge of registers of fate and lists of names. Above, it commands the genealogical registers of the Nine Heavens; in the middle, it oversees the rosters of ghosts and gods; below, it manages the registers of fate for those who study the Dao and for ordinary people. It gathers under its authority all registers in Heaven and on Earth.

The North Star, the star at the northern celestial pole, is Heaven’s Grand Steward. It oversees promotion and advancement. Above, it governs the perfected immortals who dwell in the Nine Heavens; in the middle, the flying immortals of the Five Sacred Peaks; and below, those who study the Dao. All advancements through the ranks of immortality, earned by cultivating merit and accumulating De, fall under its authority.

The Celestial Gate Star is the star of Heaven’s Supreme Emperor and governs the pivot around which Heaven and Earth turn. The length of the four seasons, the closure and opening of Heaven and Earth, cycles of tribulation and periods of convergence—all these are under its charge.

The Assistant Star is the star of the Celestial Worthy, the Jade Emperor. “Constancy” here means constant Yang. It governs the flying immortals, presiding above over the Nine Heavens and below over the Nine Earths. The divine officials and immortals of the Five Sacred Peaks and the Four Rivers—all four great rivers—are under its command.

The Support Star is the star of the Grand Steward’s Perfected One. “Emptiness” means abiding in still, subtle obscurity. It governs events whose transformations are impossible to predict.

The Precious Register of the River Chart says: The first star is called the Bright Yang Star. It is Heaven’s Grand Commandant, charged with scrutinizing what is right and wrong and judging matters of truth and falsehood. Above, it governs the perfected immortals of the Nine Heavens; in the middle, it observes the flying immortals of the Five Sacred Peaks; and below, it governs the perfected ones of later generations who cultivate the Dao and attain immortality. It also examines the merits and faults, great and small, of the spirits between Heaven and Earth. Nine hundred and twenty li around this star stands a green city with a jade tower. The Perfected One who dwells in the Dipper Mansion is called Lord of the Nine Mornings, with the surname Shangling and the name Yaotian Chui. He wears a jade crown of the Nine Mornings and a blue feather robe, holds the Diagram of the Dipper’s Mystery, and sits within the jade tower. Whoever knows his secret inner name will receive the radiance of Jade Morning and be able to fly through the Great Void.

The second star is called the Yin Essence Star. It is Heaven’s Chief Minister and governs stipends and rank. Above, it governs the stars of Heaven; below, it governs the myriad spirits and those who cultivate themselves toward immortality. Within five hundred and fifty-five li of this star stands a five-colored jade tower. The Perfected One who climbs the Dipper’s Ladle is called Lord of the Northern Upper Mornings, with the surname Yuying and the name Jimingguang. He wears a crown of dark essence jade and a black feather robe, and holds a five-colored feather staff, the insignia of an immortal’s office.

The third star is the Star of the Perfected, the Celestial Minister of Works. It governs the affairs of the immortals. Above, it presides over the exalted perfected beings of the Nine Heavens; in the middle, it supervises the numinous immortals of the Five Sacred Peaks; below, it commands those who cultivate the Dao. Within a radius of 770 li around the star stands a yellow terrace and a jade tower. The Perfected One who treads the Dipper—the ritual practice of stepping according to the positions of the Northern Dipper—is titled Lord of Divine Radiance among the Immortals. His surname is Gui Ban, and his personal name is Du Zhong. He wears the Precious Crown of Flying Dawn, is dressed in a blue feather robe, and holds the Azure Register of the Dipper.

The fourth star is the Star of Profound Darkness, the Celestial Star of the Mobile Strike Force. It governs the suppression of rebels. Above, it presides over the ghosts and spirits of the Nine Heavens; in the middle, it commands the Three Officers of the Northern Emperor; below, it watches over the people. Within a radius of 800 li around the star stands a vermilion terrace and a jade tower. The Perfected One who treads the Dipper is titled Lord of the Morning Canopy Flying Above the Mystery. His surname is Ming Shu, and his personal name is Yao Tianzhu. He wears the Precious Crown of the Two Splendors and Dawn, is dressed in a red brocade robe, and holds the Ninefold Numinous Tally, a symbol of divine authority.

The fifth star is the Star of Cinnabar Origin, the Celestial Lord of the Northern Dipper. It governs lifespan and the registers of names. Above, it presides over the various registers of the Nine Heavens; in the middle, it oversees the records of ghosts and spirits; below, it governs the registers of those who study the Dao and of all living beings. Nothing in the heavens or on earth lies beyond its jurisdiction. Within a radius of 720 li around the star stands a white terrace and a golden tower. The Perfected One who treads the celestial circuits is titled the Golden Chief, Lord of the Seventh Dawn. His surname is Shang Kai, and his personal name is Bian Wudao. He wears the Seven-Treasure Crown of Flying Heaven, is dressed in a white brocade robe, and holds the Azure-Origin Register.

The sixth star is the North Pole Star, the Celestial Star of the Grand Steward. It governs promotion and advancement. Above, it presides over the perfected beings of the Nine Heavens; in the middle, it commands the flying immortals of the Five Sacred Peaks; below, it governs the ranks of those who cultivate the Dao. Within a radius of 770 li around the star stands a dark terrace and a jade tower. The Perfected One who treads the Dipper’s handle is titled Lord of the Northern Dawn and Flying Splendor. His surname is Mingling, and his personal name is Chang Shangyuan. He wears the Crown of Flying Essence and Splendor, is dressed in a purple brocade robe, and holds the Jade Tablets of the Nine Dippers.

The seventh star is the Celestial Pass Star, the Celestial Star of the Supreme Emperor. It governs the pivot of the workings of heaven and earth, the length of the four seasons, times of good fortune and adversity, and cycles of calamity.

Surrounding it for nine hundred li is a nine-tiered jade tower. The title of the Perfected One Who Rides the Dragon is “Lord of the Northern Canopy, Morning Sovereign of the Nine Origins, who commands all spirits.” His surname is Xing. He is the Lord on High in Heaven, governing the movements of Heaven and Earth, the length of the seasons, and the fortunes and calamities of the times—their favorable and adverse changes.

Surrounding it for nine hundred li is a nine-tiered jade tower. The title of the Perfected One Who Rides the Dragon is “Lord of the Northern Canopy, Morning Sovereign of the Nine Origins, who commands all spirits.” His surname is Xuanshu, and his personal name is Kaitian Tu. He wears a jeweled crown of the Nine Origins, is dressed in brocade of nine colors, and holds the Seal of Radiant Spirit.

The Eighth Star of Support is the star of the Celestial Worthy, the Jade Emperor. Named Changyang, it governs flying immortals. Above, it commands the Nine Heavens; below, it rules the Nine Earths, as well as the divine and immortal officials of the Five Sacred Mountains and the Four Rivers. It is surrounded for nine hundred and ninety li by a jade tower encircled with purple qi. The title of the Perfected One Who Travels Through the Three Realms is “Sovereign of the Nine Mornings.” His surname is Jingchang, and his personal name is Kongshang Kaizhengyan. He wears a jade crown of flying essence, is dressed in a phoenix robe of nine colors, and holds a fire bell.

The Ninth Star of Assistance is the star of the Great Emperor Perfected One. Named Kongyin, it governs transformations without fixed direction or form. For nine hundred and ninety li around it stand a jade tower and a purple pavilion. The title of the Perfected One Who Wanders Through the Three Yangs is “Sovereign of the Primordial Star.” His surname is Youkong, and his personal name is Mingyang Huiyou Liao. He wears a flying-heaven jade crown, is dressed in a dragon robe of the Nine Heavens, and holds the Emperor’s Insignia.

If a faithful petitioner—a term used in Zhaijiao purification rituals for someone offering prayers—wishes to report another person’s faults and explain his own right conduct, point out another’s misdeeds and speak of his own good deeds, while also blaming himself without resenting others, setting out the facts and separately seeking protection in order to dispel offenses and prolong blessings and life, he may pray to the Heavenly Jade Emperor, the First, Grand Commandant.

If a faithful petitioner is an official versed in Yin-Yang learning and wishes to seek salary and rank, he may pray to the Heavenly Jade Emperor, the Second, Chief Minister.

If a faithful petitioner studies Daoist methods and hopes to become an immortal, seeking communion with the spirits and entry into the sacred realm, he may pray to the Heavenly Jade Emperor, the Third, Minister of Works.

If a faithful petitioner wishes to subdue ghosts and spirits, punish rebels, and drive away malign forces from the underworld and the human world, he may pray to the Heavenly Jade Emperor, the Fourth, General of Mobile Forces.

If you wish to establish merit and increase your lifespan, you should pray to the fifth Jade Emperor Lord in Heaven, the Lord of the Dipper, who governs the stars.

If you face hardship and illness and wish to ask for calamities to be dispelled, you should pray to the sixth Jade Emperor Lord in Heaven, the Grand Minister of Heaven.

If the workings of Heaven and Earth fall into disorder and the climate becomes unbalanced, you should pray to the seventh Jade Emperor Lord in Heaven, the Supreme Lord.

If you wish to dispel all kinds of calamity and travel freely between Heaven and Earth, you should pray to the eighth Jade Emperor Lord in Heaven, the Venerable Jade Emperor.

If you wish to possess limitless powers of transformation and to respond to and aid all beings, you should pray to the ninth Jade Emperor Lord in Heaven, the Great Emperor.

The secret surnames and hidden names of the nine Imperial Lords and their nine consorts are given above. Knowing them can extend your life by a thousand years. Each night, you should visualize them, imagining the forms and radiant majesty of the Imperial Lords and their consorts, and keeping their surnames and names in mind with focused attention. In this way, you will be able to see the eighth and ninth stars and live without end.

The Most High Record of the Steps of Empty Constancy

The Lord of the Great Dao, the Most High, said: “Empty Constancy is the soul of Heaven and Earth, and the working through which Yin and Yang move and transform. Only the names of the Dipper Lords are recorded elsewhere; they are listed in detail below. There is just one secret method here: the Pace of the Dipper incantation. Whatever you seek, the practitioner should compose the words as needed and speak them aloud in petition. The names and diagrams of the twenty-eight lunar mansions are recorded in detail in the Correct Scripture of Flowing Pearls. They should be applied according to its meaning.”

The text then describes the Lord of the Southern Dipper and the ritual masters of its seven lodges: the Lord of the Southern Dipper’s surname is Tang, his name Cu, and his courtesy name Xuandao. He is from Taiyuan.

It then describes the Lord of the Western Dipper and the ritual masters of its seven lodges: the Lord of the Western Dipper’s surname is Liu, his name Qi, and his courtesy name Shiying. He is from Chang’an.

It then describes the Lord of the Northern Dipper and the ritual masters of its seven lodges: the Lord of the Northern Dipper’s surname is Chen, his name Feng, and his courtesy name Baiwan. He is said to be from Jiangxia. For related material, see Flowing Pearls.

Among the four Dipper Lords mentioned above, the Lord of the Western Dipper’s surname is Liu, his name Qi, and his courtesy name Shiying. He is from Chang’an.

Next are the Lord of the Northern Dipper and the methods of the Seven Lunar Mansions. The Lord Lao says: The Lord of the Northern Dipper’s surname is Chen, his personal name is Feng, and his courtesy name is Bainian. He is from Jiangxia. For further details, see the Daoist text Flowing Pearl (Liuzhu).

The four Lords of the Dipper command twenty-eight officials. These officials all obey their orders and are assigned to those who receive the methods. Whenever someone makes a prayer, they hope that what they have in mind will come to pass smoothly. But when there is no need, one must never perform the methods carelessly, or misfortune may be brought upon oneself and cause harm.

Next comes the method of the Director of Destiny.

The Lord Lao says: There is one Left Director of Destiny, a deity who oversees people’s registers of fate and their lifespans. His surname is Han, his personal name is Si, and his courtesy name is Yuanxin. He is from Changle. The Director of Records, the Director of Punishment, and other deities are under his command. The Left Director of Destiny has thirty-six senior divine officials under him.

The Right Director of Destiny’s surname is Zhang, his personal name is Huoyi, and his courtesy name is Ziliang. He is from Guangyang. The Director of Records, the Director of Wrongdoing, and other deities are under his command. The Right Director of Destiny also has thirty-six senior divine officials under him.

The Celestial Master says: The two Directors of Destiny, Han and Zhang, were both ministers of Emperor Gaozu of Han.

The Lord Lao says: Once you know the names of the Left and Right Directors of Destiny, on a Jia day—one whose cyclical date includes the Heavenly Stem Jia—you may follow the method previously described for the Twenty-Eight Lunar Mansions: take the prescribed steps and recite the incantation known as “The Incantation for Treading the Earth’s Pattern.” The hand mudras should be formed according to the Director of Destiny associated with each one. Practicing regularly for two years brings long life. This is a secret method for praying to have calamities dispelled. If you cultivate it diligently over a long period, you may ascend in broad daylight, as Daoist tradition describes the ascent to heaven of one who has attained the Dao.

Volume 25, “Section on the Sun, Moon, and Stars, Part Three”

Secret Instructions on the Purple Court of the Seven Primordials of the Northern Pole

(also called The True Scripture of the Northern Emperor’s Seven Primordials for Prolonging Life)

In the second year of the Wu ruler Chiwu, Ge Xiangong received this scripture from the Most High. During the Wei dynasty, Master Ye passed it on to the world. It is the true teaching of the Northern Emperor, formless and belonging to the Great Void, and can reach the Purple Court, the heavenly realm where the Celestial Emperor resides.

Kui corresponds to the body, official rank, blessings and virtue, and children. Bi corresponds to official position and lifespan. Piao corresponds to wives and concubines, servants, and maids.

For these seven star deities, light seven lamps in a Daoist temple. By observing whether their flames are bright or dim, one can judge whether calamity threatens the matters associated with each deity. Ritual offerings to the gods are always performed at the end or beginning of the lunar month.

The Qiyuan Jing says: On this day, the Seven Primordial Perfected of the Northern Emperor—the divine beings who rule the stars in the north—descend among humanity to examine people’s offenses and blessings. When ordinary people perform a jiao offering ritual, making offerings and prayers to the divine beings to seek release from calamities, their fortunes can turn auspicious, and nothing will go against them.

The scripture also says that one should learn which star corresponds to one’s birth destiny and what calamities may befall one. Jiao rituals are usually held on the dark moon, the last day of the month, or the new moon, the first day.

A jiao ritual may be held on the day of one’s birth destiny, or on a day when one’s fate and fortune align and support each other. Choose a place where dogs and rats do not go. Clear away weeds and debris, and perform the ritual on clean ground during the hours of the Ox, Pig, or Goat. This is called “sweeping the ground and making an offering.” White thatch may also be spread over the ground. If one knows the names of the stars, the offerings each star receives, and the directions in which they are worshipped, daily affairs can go well.

For a jiao ritual, bathe and observe a fast so that body and mind are clean. Light lamps and arrange the places for worship: set one table beneath each star, with offerings on the table. Wash the offerings with aromatic water made from thatch, and sweep the courtyard and rooms clean. Once the ritual places are arranged, set up a paper-money marker to the north. When the paper money on it begins to move, this is taken as a sign that the Perfected have descended and can dispel calamities and bestow blessings. The person performing the ritual should not stare for a long time at the seat of the divine beings. Ordinary people need only know the name of the star that governs them to avoid calamity; performing the jiao ritual over a long period brings even greater benefit.

After the ritual, observe the direction from which the wind blows. The scripture says this direction can be used when seeking fame. One may also take a small amount of the grain offered to the star of one’s birth destiny, put it in a pouch about one inch square, and wear it on the head when going out. In an emergency, call the name of one’s birth star three times and ask for help. The star’s name may also be called upon when praying for other things.

The offerings for a jiao ritual include clear wine, fine tea, clean fruit, and oil cakes. Each person may decide how much paper money to prepare. Also prepare a single written petition stating the name and position of the star being worshipped and the matter for which one is praying.

The first is the Yangming Star, corresponding to fifty-seven.

The first is the Yangming Star, corresponding to the fifth and seventh stars of the Big Dipper.

The second is the Yinjing Star, corresponding to the fourth and sixth stars; both stars belong to this position.

The third is the Perfected Star, arranged at the position of the Perfected One. The text below says that its position is arranged differently and is also below.

The fourth is the Xuanming Star.

The fifth is the Danyuan Star.

The sixth is the North Pole Star.

The seventh is the Celestial Gate Star.

There are also the Assistant Star and the Support Star.

The divine figures of all these stars appear as Perfected Ones wearing jeweled crowns and rosy cloud capes, and holding jade tablets. During a Jiao ritual, a Daoist rite performed at an altar to honor the gods, one should visualize them appearing in the mind and pray to them.

The eighth is the Emperor Star, the High-August Jade Emperor, Lord of Radiant Light. It is said that visualizing this star can add three hundred years to one’s life.

The ninth is the Venerable Star, the Divine Lord Jade Emperor of the Grand Tenuity, also called the Primordial Lord of the Seven Asterisms of the Great Emperor. It is said that visualizing this star can add six hundred years to one’s life.

These two divine lords both appear in imperial attire and are positioned near the Big Dipper. Another account says that the Emperor Star is within the fourth star and the Venerable Star within the second; both are spiritual manifestations of emperors and Celestial Worthies. During the Jiao ritual, one should visualize them appearing.

On the nights of the third and twenty-seventh days of each month, one should keep watch quietly, out of sight of others. It is said that anyone who practices sincerely for a long time will surely see them. Both stars are as large as the Big Dipper, shining with purple light unlike ordinary stars, brilliant and awe-inspiring. After seeing them, one should bow and pray for longevity and ascent to immortality; one may also silently state one’s present wish. Once you have seen them, the two Emperors will grant you the rank of a true celestial official.

The Upper Terrace Star is named Xujing. Praying to it may bring a dream sent by an emperor or help one obtain gold and jade. It is said that reciting its name in prayer will always receive a response.

The Middle Terrace Star is named Liuchun. Pray to it for flourishing official rank and salary. It is said that reciting its name in prayer will bring success and fulfillment.

The Lower Terrace Star is named Qusheng. Pray to it for wives and concubines, or servants. It is said that reciting its name in prayer will bring what you seek.

The Lord of Great Tenuity (Taiwei Dijun) said: “If you wish to prolong your life, escape aging and death, gain wealth and honor, and advance in rank, you must practice this method. It is said that walking the prescribed steps over a long period and performing a Zhaijiao (purification ritual) can erase the burden of wrongdoing incurred by your seven generations of ancestors and dispel your own calamities. When misfortune strikes, simply pray, and it will be driven away. Emperors who seek the Dao, a longer life, and noble status should also practice this method. It is said that long-term practice of the prescribed steps and Zhaijiao can make a person’s lifespan equal to that of the Three Luminaries—the sun, moon, and stars—and grant the power to transform in countless ways, changing form in an instant, whether seated or standing. Their blessings will be as deep as mountains, and all will honor and cherish them. If a cultivator succeeds, they may ascend to Heaven in broad daylight. Ministers and high officials, too, will be affected: they will dream that the emperor favors them, and their careers will flourish. Anyone who keeps this method in their home must maintain utmost purity. It is said to ward off every kind of illness and ill omen.

“Long ago, in the Han dynasty, Liu Jing was surrounded by an army of a million bandits. Arrows fell like rain, and his soldiers were pale with terror, but Liu Jing alone remained calm and unafraid. Wearing only an undershirt, he walked the Seven Stars pattern, a Daoist stepping method based on the positions of the seven stars of the Northern Dipper. He made a silent vow and performed Zhaijiao. At once, a divine being came to break the siege, and the bandits scattered. This was only an ordinary practice of walking the star pattern and performing Zhaijiao; how much more powerful, then, are the secret true instructions described here? In the past, these secrets were transmitted orally by perfected immortals. According to the Regulations of the Seven Origins, they were passed on to only one person every hundred years. They could be transmitted only to someone with an immortal’s destined place in the registers, never to just anyone; otherwise, harm would befall nine generations of ancestors.

“If people are not yet able to walk the star pattern, it is said that simply performing Zhaijiao twice each month will naturally bring a response. After one year, they can avoid sudden disaster; after two, calamities; after three, deathly misfortune. After four years, they will see the true forms—the manifested shapes of perfected beings. A thousand calamities and ten thousand kinds of evil spirits will be unable to harm them, and they will be free of worry forever.

“The First Yang Bright Star: Those born in the Year of the Rat offer millet as sacrificial food.

“The Second Yin Essence Star: Those born in the Years of the Ox or Pig offer foxtail millet as sacrificial food.

“The Third Perfected Star: Those born in the Years of the Tiger or Dog offer glutinous rice as sacrificial food.

“The Fourth Dark Nether Star: Those born in the Years of the Rabbit or Rooster offer small beans as sacrificial food.”

Those born in years of the Dragon or Monkey belong to the Fifth Pillar Star and should eat hemp seeds. Those born in years of the Snake or Goat belong to the Sixth, the North Pole Star, and should eat soybeans. Those born in years of the Horse belong to the Seventh, the Heavenly Pass Star, and should eat red beans.

The items needed for the purification ritual are as follows:

Twelve paper figures or human-shaped images to stand in for the person receiving the ritual; white rice for offerings and drinking; one length of silk representing the person’s life; one set of undergarments; one length of life-cloth measuring twelve chi; a pair of gold rings; a pair of jade rings; one dou and two sheng of salt; one shi and two dou of grain for good fortune; 1,200 copper coins; one dou and two sheng of fermented beans; 120 sheets of paper for memorials; one writing brush; one ink stick; an incense burner; purified water; one offering table; and colored silk to serve as a protective token and a sign of sincerity.

Also prepare silk for the Five Directions: nine zhang and nine chi of blue-green silk for the East, three zhang and three chi of crimson silk for the South, seven zhang and seven chi of white silk for the West, five zhang and five chi of black silk for the North, and twelve zhang and two chi of yellow silk for the Center. The fruits for the offering are plums, chestnuts, peaches, apricots, dates, pears, walnuts, and dried persimmons. Prepare two clean beds, placing one beside the north wall.

Place the Seven Primordial Powers chart, depicting the deities of the seven stars, in the southwest. Make it from two lengths of blue-green silk, each nine chi long, and paint the image on the silk.

During the purification ritual, burn incense and present the food offerings, then step aside. After a short while, still your mind and settle your breath. Hold the register, bow slightly, and stand five zhang from the offering table. Recite softly:

“In the year, month, and hour of [fill in], I, the disciple [fill in your name, status, and title] …” Then state which star governs your destiny. Bow twice, step forward and pay your respects, and humbly request that this matter be reported above.

The Seven Primordial Perfected Lords, the divine perfected beings corresponding to the seven stars of the Northern Dipper, shine in the radiance of Yangming and Yin Jing. Tonight they descend among humankind. Please accept this humble offering and descend for a time into this purified courtyard. Grant me freedom from fear and peace of body and mind. Remove my name from the register of the dead and enter me in the register of long life. May all I seek be granted and all I undertake succeed. May I win the favor of the emperor above and move the hearts of people below, be loved and respected by all, and ascend to the Purple Court. I bow twice in reverence, then make my petition, humbly asking that it be conveyed to the deities:

Seven Primordial Perfected Lords, Perfected Ones of Dark Mystery, please descend into my purified courtyard and receive my humble Zhaijiao offering, a Daoist rite in which an altar is set up and offerings are made to the gods to pray for blessings and avert calamities. Please recognize my sincere heart and my longing to ascend to the immortal capital. The mysterious and nameless Great Yin can command the myriad gods. The gods of the Six Jia and Six Ding respond to Heaven’s will and save the people. Please descend to the ritual altar. I bow twice in reverence, then make my petition, humbly asking that it be conveyed to the deities:

Seven Primordial Perfected Lords, Cinnabar Origin of the Northern Pole, please descend to my purified place. Remove my name from the register of the dead and grant me the strength to cultivate the Dao. May my life endure as long as the sun, moon, and stars, may my blessings and happiness be without end, and may the spirits protect me. Please descend to the ritual altar. I bow twice in reverence, then make my petition, humbly asking that it be conveyed to the deities:

Seven Primordial Perfected Lords, Cinnabar Origin of the Northern Pole, please descend to my purified place. Remove my name from the register of the dead and grant me the strength to cultivate the Dao. May my life endure as long as the sun, moon, and stars, and may my blessings and happiness be without end. May divine beings protect me, and may Jade Maidens descend to attend me. Please descend to the ritual altar. I bow twice in reverence, then make my petition, humbly asking that it be conveyed to the deities:

Seven Primordial Perfected Lords, Great Deity of the Heavenly Pass, please shine your light upon my body, granting me long life and making me a guest of the Emperor. May my countenance shine like the sun and moon, and may I remain youthful through all four seasons. May I swiftly escape the defilements of the lower realm and ascend to the realm of the highest perfected immortals. May I see Yuyi, the sun deity, to my left, and carry Jie Lin, the moon deity, at my right; may Jade Youths serve as my messengers and Jade Maidens be my attendants. Please descend to the ritual altar. I bow twice in reverence, then turn toward the Dipper’s mouth, the direction indicated by the handle of the Northern Dipper, and humbly ask that my petition be conveyed to the deities:

The two stars of the Venerable Emperor are spirits of the Northern Pole. No one in the world has ever seen them; whoever sees them can attain long life. Please enter me in the register of flying immortals and erase my name from the register of the dead. Grant me endless blessings and happiness, enduring as long as Heaven and Earth. May I swiftly rise beyond to the immortal capital and wander through the Upper Clarity realm. Please descend to the ritual altar. I bow twice in reverence, then make my petition, humbly asking that it be conveyed to the deities.

The True Lords Who Assist and Support the Pole Star Emperor—sometimes hidden, sometimes manifest, supremely true and divine—assist the Pole Star Emperor and circle the Purple Dawn Palace. May they exercise the power of the Dao, enabling me to fulfill my destined conditions for cultivating the Dao; above, to assist Heaven’s will, and below, to guide the lost out of confusion. May they descend to the ritual altar. I bow and kowtow, bow once more, then face the divine images and respectfully make this report:

The True Lords Who Assist and Support the Pole Star Emperor—sometimes hidden, sometimes manifest, supremely true and divine—assist the Pole Star Emperor and circle the Purple Dawn Palace. May they exercise the power of the Dao, enabling me to fulfill my destined conditions for cultivating the Dao; above, to assist Heaven’s will, and below, to guide the lost out of confusion. May they descend to the ritual altar. I bow and kowtow, bow once more, then sit facing west and respectfully make this report:

Supreme Terrace, Vacuous Essence; Central Terrace, Six Purities; Lower Terrace, Curved Life—the three star lords associated with the Northern Dipper. Your humble minister earnestly petitions you, bowing twice to welcome and honor you. I have prepared modest offerings, but my intentions are sincere and respectful. I will devote myself wholeheartedly, so that you may know my deepest sincerity. I beg you to remove my name from the register of the dead and enter my name among those granted long life; raise my rank and place me among the celestial officials of the Heavenly Court; broaden my heart and mind, sharpen my hearing and sight, keep my three Hun souls settled for long, and let my seven Po souls remain undisturbed. May I attend court above at the Golden Tower, pay my respects below at Jade Capital, ride clouds and dragons, and take my place among the ranks of the Immortal Ministers. I respectfully invite you to descend to the ritual altar.

Bow twice. When the rites are complete, withdraw and leave the divine beings to enjoy the offerings. If there is a wish to convey on this occasion, read the prayer petition after presenting the formal invocation. None of this should be spoken aloud, nor should anyone else be allowed to see or hear it. As for the Three Officials of Heaven, Earth, and Water, establish a separate divine seat for each, setting them up at the Dipper …