《無上玄元三天玉堂大法》Vol. 25

This explains the fundamental principles of cosmic generation and kalpic cycles (referring to the periodic catastrophes in Daoist cosmology). The primordial "Great Dao" first gives rise to primal Qi, which in turn generates the Taiji (Supreme Ultimate, the primordial chaos of the universe). The Taiji divides into the two modes of Yin and Yang, which then produce the Five Phases (Metal, Wood, Water, Fire, Earth). The Five Phases distribute to form the Bagua (Eight Trigrams), which further differentiate into the nine-palace configuration. Through the mutual generation and restraint of the Five Phases, the forms and energetic patterns of all things in heaven and earth take shape.

Heaven above receives Yang energy, manifesting the three luminaries of sun, moon, and stars. Earth below occupies the Yin position, with the Five Sacred Mountains towering majestically. Humans, positioned between heaven and earth, receive spiritual endowment and embody the transformative qualities of all things. Thus, the triad of heaven, earth, and humanity forms the framework of the world. Yet where there is constancy, there must be cycles; where there is form, there must inevitably be kalpas. The ceaseless movement of the Five Phases and their mutual generation and destruction make these catastrophes unavoidable.

Heaven, being inherently pure and empty, remains unharmed even through ten thousand kalpas. Earth, being dense and turbid, must eventually undergo transformation. The movements of stars and planets bring both fortune and misfortune, making anomalies difficult to avoid. When Water and Fire clash, floods arise; when Metal and Wood oppose, conflicts emerge. The wind-wheel (a Buddhist concept referring to the winds that support the earth) upholds the earth, while watery vapors ascend to heaven. The four great elements (earth, water, fire, wind) and the Five Phases mutually constrain each other—when their balance is disrupted, fortune and misfortune, calamity and blessing appear.

Thus, celestial anomalies manifest in the heavens, terrestrial disasters occur on earth, stellar movements become disordered, floods and droughts alternate, and wars frequently break out. Facing these predetermined cycles and misfortunes, the Way of Great Peace (an early Daoist movement) transmitted great methods, teaching that to preserve the enduring stability of heaven and earth, one must first resolve these kalpic cycles. Therefore, this method was established to regulate the cosmic order, protect homes and nations, and help people survive the "Yang Nine Calamities" (major catastrophes in Daoist eschatology), ushering in an era of Great Peace.

The following is a method for dispelling comets (ancients believed comets were omens of disaster): First, draw the "Red Heaven Capturing Stars Talisman"—this is the key to subduing calamitous stars. When performing the ritual, tread the Gang and Dou steps (Daoist ritual footsteps), visualizing oneself transforming into the True Lord of Black Fiends (a spirit that exorcises evil). Then tread the Gang steps to sever and destroy the calamitous star. Before drawing the talisman, recite the incantation from the "Black Edict of the Supreme Demon-Slaying Scripture": "Om Hong Hong, all spirits bow in reverence, evil demons submit—those who dare disobey shall instantly turn to dust. Urgently, urgently, in accordance with the statutes and ordinances!"

While treading the Gang steps, recite: "I am the Great Unity Perfected Being of the Cavern Heaven, wearing the seven-star crown, treading the four-directional wheel, holding the dragon sword, rising from the Xun position (southeast), circulating through the Li position (south) to the Kun position (southwest), Zhen position (east), Dui position (west), and Gen position (northeast), setting up boundaries where no demonic influences may hide." Then use the Yu Steps (legendary footsteps used by Yu the Great to control floods), turning from the Kuai-Gang direction to the Qian-Hai direction (northwest by north) to gradually complete the ritual.

This passage describes the ritual procedures and incantations from the Daoist "Supreme Mysterious Primordial Three Heavens Jade Hall Great Method" for dispelling baleful stars and averting calamities. The content is divided into three main sections:

The first part contains invocations to summon celestial deities. The incantation beginning with "At the Heavenly Gate I pay homage to the Imperial Lord" depicts the ritual master ascending through the celestial gates to meet the Heavenly Emperor, riding five-colored clouds to the heavens while marshaling celestial troops like the Azure Dragon and the Seven Stars to form battle arrays. Using heavenly weapons, they sweep away calamitous stars before reporting back to the Heavenly Emperor. Phrases like "Om mo zhou" and "Heavenly demons hong hong" are powerful secret mantras with demon-subduing efficacy.

Next are instructions for using the "True Form Talisman of the Black Fiend." The Great Black Fiend (Yisheng Zhenjun, one of the Four Saints of the North Pole) is a divine general specifically tasked with subduing demons. The talismanic text mentions the North Polar Great Emperor commanding the Twenty-Eight Lunar Mansions and the Six Jia and Six Ding (Daoist guardian generals) to harness the power of the Heavenly Stem (the Big Dipper) to capture inauspicious forces, using the Three Heavens' True Fire to annihilate demonic essences. The incantation emphasizes "baleful stars depart swiftly," warning they will be slain by the Heavenly Stem if they linger.

Finally, there are detailed practice methods. When ominous celestial phenomena like comets appear, the ritual master must: 1) First recite star-averting petitions for protection; 2) Petition the North Polar Great Emperor to subdue the baleful stars; 3) Establish an altar to perform zhaijiao (Daoist sacrificial rites), lighting lamps representing the Eleven Luminaries (sun, moon, and five planets) and the Northern and Southern Dippers; 4) Submit memorial documents at dawn to summon the Black Fiend; 5) Continue reciting star-averting petitions at noon, following procedures similar to plague-dispelling rituals; 6) Perform the Gangtou stepping ritual (Daoist Yu steps) at night while visualizing Yisheng Zhenjun patrolling the heavens. Throughout the process, one must devoutly recite scriptures like the Jade Clarity Disaster-Dispelling Demon-Subduing Scripture and the Salvation Scripture.

This scripture describes Daoist ritual methods for dispelling fire disasters. The master explains that fire and water among the Five Phases (Wuxing) are fundamentally impersonal forces, and to subdue fire, one must first employ the power of Water Virtue (De). The specific procedures are as follows:

At dawn, establish an altar and conduct the ritual according to prescribed protocols. The master should tread the "Water Virtue Fire-Subduing Steps" (a ritual dance representing water's power), issue talismans of the Water Star (Fulu with spiritual efficacy), and hang black banners symbolizing Water Virtue. The Daoist priests must recite the "Great Yin Mysterious Darkness Incantation" – a mantra invoking the powers of the Great Yin (the moon) and water deities.

At noon, arrange the "Fire-Quelling Mysterious Talisman" and the "Fire God's Power-Extinguishing Talisman." In the evening, burn the "Fire-Dispelling Petition" document and distribute talismans for suppression.

The essence of the "Great Yin Mysterious Darkness Incantation" is: The mysterious darkness qi of the Great Yin can transform fire's nature, and black water qi can cover red flames. Within water resides a black-bodied deity who can pacify fire disasters. The incantation summons water deities to raise great waves, forcing fire dragons to retreat, filling all directions with cooling water to swiftly extinguish flames.

The "Water Virtue Banner" used in the ritual is a twelve-foot black silk cloth (with an additional inch added in leap years), inscribed with yellow talismanic script. The "Fire-Quelling Talisman" should be placed on the altar and burned in the evening along with other talismans.

The "Fire God's Power-Extinguishing Petition Talisman" entreats the Black Emperor (northern water deity) to harness the essence of Ren-Gui water qi (northern water energy) to restrain the Bing-Ding fire gods (southern fire deities), commanding fire spirits to retreat underground and fill all directions with cooling qi. Those who disobey will face celestial punishment.

Finally, at the altar, the fire-dispelling incantation must be recited during all three ritual periods: summon the northern water deity, the Mysterious Turtle, to stir waves and congeal ice, filling heaven and earth with black water qi and enveloping all directions in cooling energy, ultimately extinguishing the flames of the noon position (south).

This scripture records two secret Daoist methods for disaster aversion (eliminating calamities), involving rituals to counteract earthquakes and solar eclipses.

Regarding the earthquake aversion method:

Heaven and Earth operate according to inherent principles, with Heaven governing movement and Earth governing stillness. When the earth trembles, it signifies an imbalance of Yin-Yang. The specific procedure involves first establishing an altar to honor the Ninefold Earthly Sovereigns (deities governing the earth), using the Three Realms Unified Altar configuration. At dawn, perform morning worship ceremonies, presenting jade tablets (inscribed with talismanic writings) to the deities and burning them in the southwest direction. Daoist priests collectively recite the "Red Script Jade Characters" scripture, chant again at noon, and finally bury the talisman-inscribed jade tablets in the earth at the epicenter's direction. The ritual concludes after presenting the earthquake aversion memorial. Mentioned artifacts like the "Great Register for Stabilizing Earthly Dimensions" and "Nine Sovereigns' Purple Script Jade Register for Earth Stabilization" are specialized talismans (Fulu) used to pacify terrestrial energies.

Regarding the solar eclipse aversion method:

The sun symbolizes imperial authority and central orthodox power. A solar eclipse portends calamity. The ritual requires constructing an altar according to specifications, reciting the "Nine Dragons' Sun Valley Radiance Talisman" with incantations at dawn, presenting the eclipse aversion memorial at noon, and chanting the secret "Cinnabar Heaven's Hidden Radiance" text at dusk. The described incantations depict scenes of nine dragons soaring through clouds and crimson phoenixes in flight, intended to disperse Yin malevolence and restore celestial light. The talismans must be inscribed with cinnabar on yellow paper, enclosed in specially sized square cases bearing the inscription "Proclamation to the Nine Yang Palaces."

The recurring references to "Red Script Jade Characters" and "Cinnabar Heaven's Hidden Names" represent esoteric Daoist incantations and symbols, often containing secret phrases praising the profound mysteries of the Nine Heavens and summoning luminous power. These rituals embody the Daoist cosmological view of "Heaven-human resonance," maintaining that specific liturgical procedures (Keyi) can harmonize Yin-Yang and dispel celestial anomalies.

This scripture primarily documents two important Daoist disaster-averting rituals: methods for dispelling locust plagues and praying for rain.

Regarding the locust plague dispelling method:

The ritual master explains that locust disasters occur when winter brings no snowfall, allowing demonic influences to emerge from excessive yin energy. These negative forces combine with southern fire energy to grow wings and transform into crop-damaging pests. Locust eggs exist everywhere, but their hatching depends on climatic conditions: if snow permeates three feet underground in one year, or nine feet within two years, outbreaks are prevented. However, three consecutive snowless winters will inevitably trigger a plague. The ritual countermeasures involve: establishing an altar according to prescribed forms for zhaijiao (purification ritual), sending morning dispatches to locust-catching deities, delivering documents to the City God's office (underworld local government) requesting divine winds to scatter the locusts while posting protective talismans, presenting midday memorials according to ritual protocol, and chanting evening incantations as prescribed. The incantation mentioning "Vermilion Bird's flaming clouds from the south" refers to the power of the southern fire deity.

Concerning the rain-praying ritual:

When prolonged droughts persist despite ordinary prayers, only those with sincere intentions and compassionate motivation may employ rain-summoning talismans. The procedure involves: first submitting petitions to the Three Heavens (highest Daoist celestial realm), the Celestial Master (Tianshi) lineage, the Three Officials (Heavenly, Earthly and Water Officials), river and sea palaces, Mount Tai's administration, dragon lords of the Four Great Rivers and Five Lakes, immortal lords of sacred grottoes, along with wind and rain deities - simultaneously delivering documents to relevant spirits. Then performing the ritual Gangtai steps (prescribed ritual movements) while chanting incantations, continuing the altar ceremonies for three consecutive days. The ritual stops when sufficient rain falls; if inadequate, an iron tablet measuring 1.2 chi long and 2.4 cun wide must be inscribed with talismanic characters according to specifications.

Two special rain talismans are noted:

The "Supreme Rain-Dispelling Talisman" and the "Ocean-Reversing Iron Tablet Rain Talisman." The latter requires an iron tablet 2.4 cun wide and 2.4 chi long, inscribed with cinnabar, sealed in a pouch and cast into a dragon cave - to be retrieved only after adequate rainfall.

Finally, an orally transmitted divine command is recorded, which states:

The Most High Lord Lao rides a qilin through ninth-heaven clouds, commanding earthly true kings and dragon lords to dispatch the three dragon spirits on monthly, daily and hourly duty to immediately produce rain. This command is said to be a secret method personally transmitted by Lord Lao himself.

This scripture documents a Daoist ritual method called the "Rain-Clearing and Water-Dispersing Technique." First, an altar must be erected with four deities enshrined at each corner: the Flowing Essence Lord of Firelight in the southwest, the Jade Thunder Lord of White Radiance in the southeast, the Grand Splendor Lord of Void Essence in the northwest, and the Hidden Radiance Lord of Cavernous Yang in the northeast. These four deities represent the purest celestial energies and are considered ancestral dragon spirits.

The ritual involves reciting specific incantations invoking protective deities, water department generals, and envoys from Penglai (the immortal isles) to mobilize the power of the four seas and control rainfall. The phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling) commonly concludes Daoist spells, signifying immediate execution.

The rain-clearing procedure spans three consecutive days: each day begins with water purification of the altar and the casting of iron talismans (fulu). The altar must display offerings to two major deities—the Flaming Emperor of Solar Radiance and the Count of Wind. On the first morning, the ritualist issues the talismanic command; at noon on the second day comes the sunlight-summoning phase using vermilion-inscribed "Solar Fire Wheel Talismans" on red paper.

A supplementary "Fire Wheel of the Sun Incantation" invokes solar true fire and celestial yang energies to dispel rainclouds. The method concludes with the "Three-Five Pacing the Stars" (sanwu bugang), a practice combining specific footsteps with Qi regulation for physical strengthening. In Daoist cosmology, "three-five" carries multilayered meanings: the Three Qi (primordial energies), Three Heavens (Sanqing realms), Three Luminaries (sun-moon-stars), Three Origins (heaven-earth-water officials), and Three Hun (ethereal soul components).

Through precisely oriented altars, incantations, talismanic implements, and star-pacing movements, this ritual seeks clear skies and cessation of rain. All procedures must strictly adhere to Daoist liturgical protocols (keyi).

In the Daoist system, the Five Elders (the five supreme deities) correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) in the heavens and also to the five major planets. Within the human body, they correspond to the five organs. The ancient masters taught: The Three Qi (three primordial energies) represent the essence of the Three Luminaries (sun, moon, and stars), while the Three Luminaries in turn govern the Shen (spirit) and Jing (essence). The Five Phases are the source of the five planets, yet they can also become harmful influences that damage the body.

When practitioners cultivate themselves to the state of returning to the origin and recovering their true nature, they can make the Three Luminaries revert to the Three Qi, and transform the Five Phases back into the Five Virtues (benevolence, righteousness, propriety, wisdom, and faithfulness). At this stage, the three Hun (ethereal souls) will transform into the Three Luminaries, the five organs will become the Five Qi, the Five Qi will then return to the Three Qi, and finally the Three Qi will merge into One Qi—naturally achieving the true Dao. This explains how humans can attain longevity through cultivation. Without such cultivation, the Three Luminaries become the Three Corpses (three malevolent spirits within the body), which lead to the Three Evil Realms (hell, hungry ghosts, and animals); the Five Qi degenerate into the Five Phases, which in turn bring five kinds of suffering—these constitute the Eight Difficulties of human existence. This is the principle of "Three and Five."

The term "Gang" signifies cosmic order. Through the ritual practice of "Pacing the Gang and Treading the Dipper" (a Daoist ceremonial footwork), one aligns with the patterns of heaven and earth—hence it's called "Gang" (firmness). As "Gang" belongs to Yang nature, the natural Yang energy generated through this footwork can subdue Yin demons. When the Doumiao Star (one of the stars in the Big Dipper) rides the light through the Great Scarlet Heaven (the highest Daoist celestial realm), it is called "Gang."

Ancient Celestial Masters (Tianshi) revealed: The Northern Dipper is actually the Central Dipper, which contains nine stars. The variations in footwork correspond to the Nine Numinous Powers (nine divine spirits). This footwork is called "Star Gang." Within it: the first symbol corresponds to Taiji (Supreme Ultimate), the second to heaven and earth, the third to the Three Luminaries, the fourth to the four seasons, the fifth to the Five Phases, the sixth to the six musical pitches, the seventh to the seven stars, the eighth to the Bagua (Eight Trigrams), and the ninth to the Nine Numinous Powers. However, as the transmission of the Nine Numinous Powers has been interrupted over time with the true secrets lost, we now establish Gang diagrams (footwork illustrations), prioritizing the Ancestral Gang of the Nine Numinous Powers.

This Gang footwork is the foundation of all step patterns and the origin of Yu Steps (footwork traditionally attributed to the Great Yu). Through repeated practice, one attains omnipotence. The currently transmitted "Huo Luo Dou" footwork traces its source here. The steps need not be overly complex—when the heart communicates with the nine stars, the feet tread the nine numinous positions, and the body embodies the Nine Qi (nine primordial energies), one naturally attains spiritual penetration. Most Gang footworks circulating today contain errors, hence we specially present this concise and uncomplicated wondrous method here.

Several specific Gang footworks are listed below:

• Bowing Memorial and Breaking Gang Winds Step (used when submitting memorials to overcome celestial wind obstructions)
• Transcending the Three Realms Gang Step (for surpassing the three realms)
• Summoning Immortals and Divine Officers Gang (for invoking divine beings and officers)
• Audience with Heaven Gang (for celestial audiences)
• Subduing Demons and Taming Monsters Gang (for conquering evil spirits)
• Three Platforms Gang (corresponding to the Three Platforms stars)

All these Gang steps form the foundation of various Daoist methods. They emphasize footwork over incantations, focusing on heart-mind cultivation rather than rigid techniques. This is the Yu Step method transmitted by the Way of Great Peace (an early Daoist school), used to regulate the Five Phases, cultivate the body, and subdue demons.

The "Supreme Mysterious Primordial Three Heavens Jade Hall Great Method" is a crucial scripture of the Shangqing (Highest Clarity) tradition in Daoism, primarily expounding on cultivation practices, talismanic incantations (Fulu), and liturgical rites (Keyi). The twenty-fifth chapter of this scripture elucidates the fundamental principles of spiritual cultivation. The term "Three Heavens" refers to the three supreme celestial realms: Qingwei Heaven, Yuyu Heaven, and Dachi Heaven, while "Jade Hall" metaphorically represents the practitioner's inner sanctum of immaculate purity for spiritual refinement.

This profound method instructs adepts in specific techniques to harmonize their vital essence (Jing), energy (Qi), and spirit (Shen) with the primordial Qi of these Three Heavens, ultimately attaining unity with the Dao. The chapter particularly emphasizes adhering to the foundational principle of "tranquility and non-action (Wuwei)" in cultivation. Through internal contemplation, visualization, breath regulation, and bodily refinement, practitioners gradually purify and elevate both body and mind.

The text underscores that authentic practice requires aligning with the natural flow of the Dao, where the microcosm of the human body resonates with the macrocosm of celestial energies. By refining the Three Treasures (Jing-Qi-Shen) within the "Jade Hall" of one's being—often associated with the upper Dantian (energy center)—the cultivator awakens to the luminous clarity of the Three Heavens within. This process exemplifies the Shangqing tradition's synthesis of mystical cosmology with practical inner alchemy (Neidan).