《天老神光經》

This text is the memorial submitted by the renowned Tang Dynasty general Li Jing in the seventh year of the Zhenguan era (633 CE) when presenting the Celestial Elder's Scripture of Divine Radiance to Emperor Taizong. The main content reads:

I have heard that people must rely on water's reflection to see their own appearance, just as divination is needed to foresee uncertain matters. Like the omens revealed by burning yarrow stalks—though profound, they ultimately require human interpretation; or like water's reflection—though clear, it still depends on the eyes to perceive. Thus, physical forms rely on the eyes to discern details, while signs depend on the mind to grasp their mysteries. If either is lacking, accurate understanding becomes difficult.

Though I recognize my limited talents, in studying esoteric texts I have grasped a crucial insight: human judgment of distance, discernment of right and wrong, differentiation of colors, and recognition of good and evil—whether observing celestial phenomena above, perceiving human affairs in the middle, or examining geographical patterns below—all depend on the Divine Radiance (Shenguang) of the eyes. When marching troops, if one notices dark Qi obscuring the eyes and this radiance fading, it foretells impending disaster. At such times, one cannot observe celestial signs above, distinguish kinship below, or perceive the myriad things around—this is the sign of "Divine Radiance" vanishing. Those ignorant of this principle will be unprepared when calamity strikes.

By maintaining this Divine Radiance (referring to observational and perceptive power) and observing the changes of auxiliary stars at the Martial Curvature point (a Daoist concept correlating specific eye regions with celestial bodies), one can foresee fortune without divination and know battle outcomes before engagement. This method is simple to learn—profound in principle yet easy to master—truly capable of turning danger into safety. Like Emperor Gaozu of Han evading assassination by intuition, or Duke Xiang of Zhao detecting assassins through startled horses, wise figures through history valued this perceptive power. Examples include Music Master Kuang divining for Duke Ping of Jin, or Zhang Liang receiving military strategy from the Yellow Stone Elder—such methods have been transmitted through generations.

I presume to present the Celestial Elder's Scripture of Divine Radiance, collating this long-circulated but potentially corrupted secret method. Though Your Majesty possesses sagely wisdom, I still fear this might seem trivial. My foolish loyalty aims solely to protect the imperial person—in these turbulent times, this method truly safeguards against harm, revealing fortune at critical moments. I beg Your Majesty not to dismiss these crude words. Submitting this at risk of offense, I am filled with trepidation.

Respectfully submitted in the 7th year of Zhenguan by Your Servant Li Jing, Duke of Wei and Right Vice Director of the Department of State Affairs.

Contextual notes:

1. "Divine Radiance" (Shenguang) is a Daoist term referring to the innate spiritual light within human eyes, associated with insight and precognition.

2. Li Jing, as a military strategist, emphasizes the method's practical value for campaign decision-making.

3. The historical allusions (Liu Bang, Duke Xiang of Zhao etc.) illustrate the importance of danger precognition.

Interpretation of the Celestial Elder's Divine Light Scripture (Tian Lao Shen Guang Jing)

This scripture was compiled by Duke Li Jing of the Tang dynasty. It records a dialogue between Duke Ping of Jin and the court musician Shi Kuang, primarily explaining how to predict fortune and misfortune by observing "divine light" (Shen Guang).

Shi Kuang told Duke Ping of Jin: Before leading troops into battle, ordinary people can judge victory or defeat by observing the auxiliary stars near the Big Dipper. If the auxiliary stars are invisible at dusk, one must absolutely not deploy troops—this is an extremely ominous sign. If the auxiliary stars cannot be seen during illness, it indicates impending death.

Duke Ping of Jin asked: What if the sky is overcast and the stars are invisible? Shi Kuang replied: In such cases, one must observe the "divine light" (referring to the mysterious radiance naturally present in human eyes). In darkness, gently press the corner of the eye with a finger and wiggle it. If an image of the auxiliary stars appears, it signifies there is still vitality; if only you cannot see it, this is a dire omen. If a sick person's eyes lack divine light, death will come within seven days.

The Yellow Emperor believed: Abnormal heartbeats and twitching eyelids can foretell life's fortunes and misfortunes. Heaven and Earth use the sun, moon, and stars as omens, while the human body uses the eyes as signs, with the heart as the guiding force. The nose and eyes are both connected to the spirit (Shen), allowing for premonitions. If symptoms like a racing heart, twitching eyelids, a sour nose, or the disappearance of divine light appear, all are signs of grave misfortune.

To distinguish friend from foe: Focus on observing the divine light in the other person's eyes. Those with blue or white light are deceitful, while those with black light are thieves. When leaving home, if any of the above abnormal sensations occur, immediately observe the divine light. If it disappears, it means thieves lurk within a mile ahead.

Before lodging in an unfamiliar place, first observe the divine light. If none is present, do not stay—disaster is certain. Different colors of divine light signify different omens: Yellow or red, smooth and rounded light indicates joyous events; white light suggests an ambush; incomplete blue light signifies sorrow; black light warns of thieves or illness.

This method can also be used at night to discern fortune or misfortune. Before military campaigns, one must observe both celestial phenomena and divine light. If divine light is absent before crossing water, do not proceed; if it is missing before a journey, it is best not to depart.

This scripture emphasizes predicting fortune and misfortune through the body's natural reactions and the divine light in the eyes, making it an important classic of ancient divination and prognostic techniques.

This scripture explains methods for discerning impending danger through observing bodily signs, primarily focusing on changes in "divine light" (shenguang, a manifestation of spiritual energy within the human body):

1. Dietary Taboos and Ominous Signs:

• Seeing food yet feeling it shouldn't be eaten, or experiencing sudden heart palpitations, nasal soreness, or eyelid twitches during meals indicates the "divine light" is about to depart, suggesting companions may harm you.
• Tongue movements or lip twitching foretell children plotting against parents or servants scheming against masters.
• Heart palpitations accompanied by navel pulsations warn of children harming their father.
• Elbow twitching signals concubines causing trouble, while palm vibrations reveal relatives as thieves.

2. Inauspicious Omens from Bodily Reactions:

• Right sole pulsation favors travel, while left sole throbbing predicts official matters.
• Cheek tremors indicate friends are thieves.
• Eyelid spasms warn of adulterous spouses or concubines plotting harm—immediate departure from one's dwelling is advised.

3. Divine Light Observation Techniques:

• Light in the left eye means safety when taking left paths; right eye light favors rightward routes.
• Light in both eyes permits free movement.
• Sudden unease requires avoiding conflicts.
• When eyes lack radiance or ears ring inexplicably, one should rise immediately if seated or run if walking—someone approaches with harmful intent.

4. Death Portents:

• Advanced practitioners lose divine light five days before death.
• Ordinary people's hunpo (ethereal and corporeal souls) reside in the nose and mouth, with divine light manifesting through the eyes.
• The Yellow Emperor (Xuanyuan) lost his radiance ten days pre-death; Duke of Zhou and Confucius five days; modern heroes three days.

5. Methods for Determining Auspicious/Ominous Events:

• In darkness, cover eyes and visualize divine light: blue indicates sorrow, white warfare, red blessings, yellow joy, black peril.
• Judge by heavenly stems: focus on eyes during Jia/Yi days, heart during Bing/Ding days, abdomen during Wu/Ji days, etc.
• Heartbeats or eyelid twitches without divine light on specific days reveal conspiring thieves.

Final emphasis: When ears hear nothing, eyes lack radiance, and the lower body shows no response, one's lifespan nears its end. Upon noticing these signs, immediately avoid danger.

Plain Language Interpretation of the Tianlao Shenguang Jing (Scripture of Celestial Elder's Divine Light):

Signs of Premonitions on Specific Days:

• When experiencing intuitive stirrings on the Ji day (6th Heavenly Stem), thieves will appear disguised as pot-bellied, taciturn individuals with yellowish hair.
• During intuitive alerts on Geng or Xin days (7th-8th Stems), thieves manifest as eloquent persons with bushy eyebrows and prominent noses.
• On Ren or Gui days (9th-10th Stems), thieves exhibit tall stature with small heads, dark complexions, and a penchant for fishing or hunting.

Recognizing these omens in advance ensures smooth affairs, protection from warfare, and celestial blessings. For cultivation: every five days, focus on visualizing divine light between the eyebrows to prolong life. Symptoms like tinnitus with strange noises, mental haziness, or unexplained sorrow may indicate unsettled hun and po souls. In such cases, cover the ears while visualizing the Yellow Emperor's (Huangdi) secret light meditation technique.

Remedies for Inauspicious Signs:

When hearing weeping, thunderous drumming in tinnitus, or detecting foul odors, immediately observe purification rituals (Zhaijiao). At dusk, face your birth star direction, perform the Yu Steps (Daoist ritual footsteps), and invoke seven stellar deities in sequence: Jumen Shenzi, Qingmen Shenzi, Lucunzi, Hucuozi, Hengbuyunzi, Bazhizi, and Daguzi. During crises, call your birth star deity (categorized in seven groups - e.g., those born at noon belong to the Pojun star, midnight births to Tanlang star) thrice for deliverance.

Daily Practice Essentials:

While dwelling indoors, regularly visualize the radiance of the Auxiliary Star (Wuqu star beside the Big Dipper). Seeing it signifies auspiciousness; its absence warrants caution. Practicing continuously for 100 days ensures protection for that duration. On cloudy days when the star isn't visible, meditate on its light in darkness. Persistent dawn-dusk practice of this method leads to longevity.

The text concludes with the "Celestial Dipper-Covering Divine Incantation" - a life-preserving secret that adds a century to one's lifespan. This incantation summons celestial forces from all directions, including sun, moon and stars, to subdue malevolent entities, and must be transmitted judiciously. Its essence commands heavenly troops to capture ghost kings and disperse evil spirits.

This scripture primarily discusses Daoist rituals for worshipping celestial deities (star officials) and their corresponding efficacies. Here is a simplified interpretation:

The text begins by describing instances of malevolent disturbances and mentions using the "inverted dipper" hand gesture (a Daoist mudra) to suppress rebellious forces. It then lists the names of the seven stars of the Big Dipper (Kui, [alternative character], [alternative character], [alternative character], Bi, [alternative character], Piao).

The scripture emphasizes the profound and inscrutable nature of the Dao (the Way), stating that since ancient times, those who comprehend it prosper while those who remain ignorant decline. The author claims to have exhaustively explored these mysteries and compiled this illustrated manual (Telling the Mysteries Charts), which meticulously records various ritual methods. Readers are cautioned to treasure and keep these teachings secret, not to be carelessly revealed.

Four specific star official worship methods are then detailed:

1. The Qian Star (a Northern Dipper official):

• Function: To petition the supreme deities
• Timing: The second day of each lunar month
• Offerings: One sheet of spirit money, seven petition papers, three plates of venison, three cups of wine, seven lamps, one stick of incense
• Orientation: Arranged facing north

2. The Li Star (a southern constellation official):

• Function: To deliver from calamity
• Timing: The hour of Hai (9-11 PM) on Cheng days
• Offerings: Nine lamps, one stick of incense, five bowls of flour-based food, five cups of milk
• Arrangement: Displayed in three rows

3. The Bing Star (likely referring to the southern fire star):

• Function: To beseech blessings
• Timing: The hour of Shen (3-5 PM) on You days
• Offerings: Two bowls of rice with utensils, two cups of wine, two plates of assorted meats, five petition papers, one brush, one lamp

4. The Ping Star (the pacifying star):

• Function: To subdue enemies
• Timing: The hour of Chou (1-3 AM) on Wei days
• Offerings: Seven cups of wine, one stick of incense, three sheets of spirit money, two lamps, seven bowls of rice

Each ritual concludes with an invocation: "We reverently invite [star official's name] to descend," expressing devout supplication. These ceremonies embody the Daoist concept of "resonance between heaven and humanity," believing that through precise timing, spatial orientation, and ritual offerings, one can summon star officials to manifest their divine assistance.

The Scripture of Celestial Elder's Divine Light records specific ritual methods for invoking the protection of various stellar deities (known as Star Officials in Daoism, who govern specific celestial functions). Each Star Official corresponds to different needs and requires selecting specific time periods and preparing particular offerings:

1. For turning danger into safety (Yin Star Official):

• Time: Zi hour (11 PM–1 AM)
• Offerings: Three cups of wine, three sticks of incense, a stack of spirit money, three portions of lamb meat, nine oil lamps
• Invocation: "With reverence, we invite the Yin Star Official to descend and accept these offerings. Grant us victory over adversaries."

2. For smooth travel (Chu Star Official):

• Time: Chen hour (7–9 AM)
• Offerings: Two cups of wine, two portions of meat and rice, three petition papers, a stack of spirit money, two lamps, one stick of incense
• Invocation: "With reverence, we invite the Chu Star Official to descend and ensure unobstructed journeys."

3. For household peace (Ding Star Official):

• Time: Xu hour (7–9 PM)
• Offerings: Five skewers of roasted lamb, five cups of wine, five petition papers, a stack of spirit money, one lamp, one stick of incense
• Invocation: "With reverence, we invite the Ding Star Official to descend and bless this home with tranquility and longevity."

4. For dream interpretation and blessings (Rui Star Official):

• Time: Hai hour (9–11 PM) on a Heavenly Pardon Day (auspicious date)
• Offerings: Seven cups of wine, seven plates of dried venison, seven petition papers, two feet of red silk, seven stacks of spirit money, two lamps, one stick of incense
• Invocation: "With reverence, we invite the Rui Star Official to manifest the meaning of dreams and bestow fortune."

5. For official promotion (Yuan Star Official):

• Time: Si hour (9–11 AM) on the Jisi day
• Offerings: Three plates of dairy products, small amounts of multicolored silk, a stack of spirit money, three sheets of paper, three brushes, one stick of incense, two lamps
• Invocation: "With reverence, we invite the Yuan Star Official to descend and ensure a smooth career path, where words meet success."

6. For wish fulfillment (Zheng Star Official):

• Time: Chou hour (1–3 AM) on the Renwu day
• Offerings: Four bowls of milk porridge, four plates of assorted fruits, four cups of wine, four portions of incense and lamps
• Invocation: "With reverence, we invite the Zheng Star Official to descend and grant our heartfelt desires."

7. For fame and wealth (Xian Star Official):

• Time: Hai hour (9–11 PM) on the Bingzi day
• Offerings: One portion of rice, a bundle of spirit money, one petition paper, one portion of incense and lamp, one brush
• Invocation: "With reverence, we invite the Xian Star Official to descend and grant success in seeking rank and renown."

8. For accumulating hidden virtue (Yue Star Official):

• Time: Zi hour (11 PM–1 AM) on a Yin day
• (Offerings not detailed in the original text)

Each ritual concludes with the reverent phrase "Respectfully submitted" (Jin Zhuang), signifying a sincere petition. These ceremonies reflect the Daoist concept of "resonance between Heaven and humanity," where proper rituals enable communication with celestial deities to receive their protection.

This scripture records the ancient Daoist ritual procedures and offerings list for worshiping stellar deities. It consists of three main sections:

First are the offerings for the Lunar Stellar Official (Moon Deity): three cups of wine, four petition papers (ritual documents), three chi of white silk, three portions of vegetarian rice, one stick of incense, fifteen sheets of spirit money, and one lamp. The ceremony should be conducted during the Chen hour (7-9 AM) or Xu hour (7-9 PM) on a Chen day to fulfill one's wishes.

Next are the offerings for the Auxiliary Stellar Official (Assistant Star): seven cups of milk, one lamp, thirteen sheets of spirit money, and one stick of incense. This ritual seeks blessings and longevity.

Finally, the offerings for the Great White Stellar Official (Venus): a complete set of three-year-old children's clothing including undershirt, short-sleeved shirt, pants, bellyband, socks, and headscarf. The ceremony is ideally performed during Shen or You hours (3-7 PM) on corresponding days to pray for official promotion.

The scripture details ritual space requirements: the area must remain pure, free from pigs, dogs, and meat products. Offerings must be arranged precisely according to diagrammed positions. For those unfamiliar with procedures, standardized ritual document formats are provided for reference.

The text concludes with purification incantations, successively invoking the authentic Qi of the Five Directional Dragons (Azure of East, Crimson of South, White of West, Black of North, and Yellow of Center), along with nine Wood Official Purifiers from the East and three Fire Official Purifiers from the South to cleanse the ritual space. These mantras embody the Daoist cosmology of "Five Directions and Five Colors" and the cultivation principle of purifying spaces through Qi.

This scripture records the complete procedure of a Daoist purification ritual (Jiehui), which consists of several key stages:

First, the ritual master reverently summons the Five Directions' purification deities: seven purification officials from the Western Metal Office, five from the Northern Water Office, twelve from the Central Earth Office, with twelve purification officials each from Heaven and Earth. The master also invites the Jade Purification Youth, Jade Washing Maidens, and Aromatic Bath Messengers, requesting them to cleanse all forms of defilement from heaven, earth, humans, and spirits—including corpses, skeletal remains, and other impurities. All perceived contaminants are commanded to flow into the great sea if large, or into rivers if small, without delay. A stern warning is issued: violators of this decree will face divine punishment.

Next comes the incense offering ceremony: divided into three stages of offerings to different deities. The first offering is presented to the Southern Dipper Star Officials (who govern life), the second to the Northern Dipper Star Officials (who govern death), and the third to the Ten Directions' Perfected Immortals who have attained the Dao. Each incense offering is accompanied by devout prostrations, inviting the star officials to descend and receive the offerings.

The master then recites the ritual document: humbly acknowledging his lowly status while sincerely beseeching the deities' presence. As he may be unfamiliar with proper ritual protocols, he asks for divine forgiveness for any unintended offenses. After repeating this recitation three times, paper money and offerings are burned, followed by another round of prostrations.

Finally, the blessing text is chanted: describing how the rising incense smoke ascends directly to the celestial court, while praying for the master's immortality and transformation into a Perfected Immortal. Special petitions are made for ordinary devotees: may practitioners of the Dao frequently behold the sacred countenance of deities, attain 120 years of longevity, avoid calamities, turn danger into safety, revive the dead, and maintain household peace. After expressing utmost gratitude, the document is recited three more times to conclude the ritual.

Note: Purification (Jiehui) is a vital Daoist rite that cleanses impure Qi from spaces and individuals through incense burning, scripture recitation, and deity summoning. The phrase "urgently as the law commands" (Jiji rulüling) is a common Daoist incantation indicating immediate execution of divine orders. The Southern and Northern Dippers are important stellar deities in Daoism, respectively governing life and death.

This scripture describes the Daoist ritual for worshipping the Northern Dipper Deities (personifications of the Big Dipper stars) and the specific method of performing Yu Steps (Yubu), a special ritual walking technique in Daoism:

First, recite the Northern Dipper incantation seven times. Then respectfully invite a specific star official to descend, saying: "I have heard that supreme truth can penetrate the netherworld, and sincere prayers will surely receive responses. I have prepared a memorial document that should be properly submitted." Next, burn spirit money and the memorial document while sprinkling wine and offering fruits.

The following passage expresses humility before the star official: "Though my status is lowly and my offerings meager, I am deeply awed by your honorable descent. Regarding the matters I have just petitioned, I humbly request your consideration and recording. Being ignorant and unfamiliar with ritual protocols, my words may be redundant or offensive—I beg divine forgiveness while hoping my wishes may be fulfilled." After speaking, bow twice to send off the deity.

The subsequent section details the Yu Steps technique:

• During long months (30-day lunar months): Place the thumb forward with hands resting at the waist, stepping first with the left foot in firm, measured strides.
• During short months (29-day lunar months): Place the little finger forward with hands at the waist, stepping first with the right foot with equally grounded movements.
• Long months require left-foot-first Yu Steps
• Short months require right-foot-first Yu Steps

The Divine Radiance Scripture of Celestial Elder (Tianlao Shenguang Jing) records Daoist astral veneration and ritual protocols. "Yu Steps" imitate the legendary strides of Great Yu taming the floods, serving in Daoist ceremonies as a means of communicating with deities.