《金鎖流珠引》Vol. 11

This scripture primarily expounds on the importance of wearing the secret names of celestial and terrestrial deities in Daoist practice, along with related cultivation methods.

The Supreme Lao Jun (one of the highest Daoist deities) reveals that the secret names of the heavens are actually the ancestral titles of the Nine Heavenly Emperor Lords. When practitioners perform advanced techniques like "treading the earthly axis" (Diji) or "flying the celestial web" (Tiangang), they must carry these names behind their left elbow. Similarly, the secret names of the nine earths should be kept in the same pouch. After wearing them, one must recite eighteen incantations and perform specific mudra hand seals to successfully execute these powerful methods.

Later, the Sacred Lord instructed Celestial Master Zhang Daoling (founder of Daoism): To obtain the essential secrets of immortal cultivation, one must wear the authentic secret names of the great demonic rulers of the heavens. These include the thirty-five constellations (Three Origins, Five Stars, Seven Stars, Big Dipper, Twenty-Eight Mansions), along with the true names of the Six Jia, Nine Provinces, Five Sacred Mountains, Four Great Rivers, and all nations and landscapes across the eight directions. Wearing these names prevents the hundred spirits from reporting the practitioner's lifetime transgressions. With sincere reverence, the deities will commend one's virtuous deeds while overlooking faults, as will the deities of Life Registry and Merit Records. Detailed wearing methods are recorded in the middle volume of Golden Lock Flowing Pearls.

Regarding terrestrial secret names, Lao Jun emphasized the supreme efficacy of wearing them during one's birthdate and the Six Jia days (important Daoist purification dates). The Yellow Emperor received teachings from Guangcheng Jun (a legendary immortal) and after wearing the nine earths' true names, found spirits paying homage and escorting him wherever he went. The story of Gao Qiuzi illustrates how a Daoist master bestowed him the true names of the nine provinces and five sacred mountains. After wearing them during a hundred-day vegetarian fast, forty-nine crimson-robed deities with black caps came to welcome him, explaining their appearance was due to his wearing of certain ancestral true words and names.

This scripture recounts the Daoist legend of "ascension with one's household" (bazhai feisheng) and its essential cultivation methods. The Zhao family of Western Mountain (Xishan) could command spirits to heal people across seven generations, accumulating such merit that over thirty family members attained the Dao. Among them, Zhao Sheng achieved the highest accomplishment—ascending to the celestial realm in broad daylight with his entire household. His grandson Zhao Rui also attained immortality, but because he abused the "Qi-restriction" (qi jin) technique to kill too many spirits, he was demoted to become an earthly immortal archivist (equivalent to a modern records keeper) and must wait two thousand years before promotion to higher immortality.

The Supreme Lord Lao (Taishang Laojun, one of Daoism's highest deities) revealed that during his own cultivation, he ascended alone to meet the Supreme Lord of the Dao (Taishang Daojun) and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, head of the Three Pure Ones). At that time, the concept of "household ascension" did not yet exist. Later, through deep study of the Golden Register's (Jinlu) secret texts, Laozi systematized the complete method for "ascension with one's household"—enabling entire families, even livestock, to rise together. The first practitioner was Li of the Western Regions (traditionally identified with Laozi, who legend says traveled west to convert barbarians), who ascended with over a hundred buildings from his Guangci Daoist center.

The "Western Mountain" mentioned in the text refers to present-day Hongzhou in Jiangxi province, according to the Records of the Nine Provinces' Geography (Jiuzhou Diji). The scripture emphasizes that "household ascension" did not exist before Laozi's time, but dozens of families later succeeded through this method—including the celestial Li, Wang, and Zhang lineages. Practitioners must wear the "Heaven-Earth Taboo" (Tiandi Hui, a ritual implement inscribed with celestial names) and master spirit-commanding techniques. However, they must avoid recklessly harming spirits with these powers, as even immortals face punishment for such transgressions.

This scripture expounds the Daoist practice of "ascension with one's household" (拔宅飞升). The Palace of Purple Tenuity (紫微上宫, an important celestial abode in Daoist cosmology) was originally the dwelling of the Sage Lord of the Posterior Heaven (后圣君, a high-ranking immortal official). Due to his great compassion, this Sage Lord grants families of profound merit the opportunity for collective ascension—including spouses, descendants, disciples, servants, and even domestic animals.

Laozi (老君) instructed the Five Thearchs (五方大帝, supreme deities governing the five directions: Green Thearch of the East, Red Thearch of the South, Yellow Thearch of the Center, White Thearch of the West, and Black Thearch of the North) that those seeking household ascension to become regional thearchs must first cultivate and transform the Five Phases (五行) within their bodies. They must establish the foundational practice of the five viscera (heart, liver, spleen, lungs, and kidneys), transcend the Five Numinous Spirits (五灵), and thereby master the quintessential energies of the Five Phases to command ten thousand celestial soldiers. Only then can their entire household—including their dwelling—ascend to become regional thearchs presiding over deities of the sun, moon, and stars.

The scripture specifies that each domain of the Five Thearchs is illuminated by the three lights (sun, moon, and stars). The Three Officials of Heaven, Earth, and Water (三官)—who bestow blessings, grant absolution, and relieve misfortunes respectively—all possess hun and po souls with corporeal forms. Whether with or without breath, with or without sound, all fall under the Five Thearchs' governance, as this constitutes the fundamental principle by which they generate all things.

Laozi transmitted this esoteric method to the Five Thearchs and ten thousand immortals of the Three Sovereigns era. He emphasized his primordial existence before Heaven and Earth, asserting his role as the sovereign of the Dao (道) who perpetuates the teachings through generations. To practice the "ascension with physical body and dwelling" (举身拔宅) method requires fourteen years of cultivation to complete the merit. The practice should commence on a spring Jiazi day (甲子日), summoning six deities including Wang Wenqing (王文卿), the day's presiding spirit, for assistance.

This passage describes a Daoist ritual technique for summoning celestial generals and their armies to protect a residence. The practitioner must first invoke the Ten Day Cycle Generals, Twelve Divine Generals, sixty Jade Maidens of the Six Jia (Daoist guardian deities), sixty Jade Maidens of the Six Ding, along with over nine hundred accompanying officials. These divine beings should be visualized forming ranks behind the practitioner, who must stand at the northwest position of the dwelling facing south.

Next comes the performance of Yu Steps (a distinctive Daoist ritual walking pattern) while circumambulating the residence three times. This ritual is best conducted secretly during the quietest hours of night and must never be disclosed to outsiders. The practitioner then mentally summons the Three Origin Generals (referring to Generals Tang, Ge, and Zhou of the Middle Origin) and the Five Virtue Generals (the directional guardians: Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Court). Each commands vast armies: the Azure Dragon of the East leads 810,000 troops, the White Tiger of the West 360,000, the Vermilion Bird of the South 640,000, the Black Tortoise of the North 250,000, and the Yellow Court of the Center 120,000.

Additionally, six Ji Generals from the Golden Lock and Flowing Pearl tradition must be summoned, each commanding 120,000 troops, along with 1,200 Pillar of Heaven Generals (symbolizing the 360-day annual cycle), each also leading 120,000 troops. These radiant golden elite forces will obey the practitioner's will to establish protective boundaries around the residence, elevating the safeguarding of both buildings and land.

The ritual concludes with chanting the incantation "Swiftly, swiftly, in accordance with the statutes and ordinances" while forming the Celestial God Mudra (a special hand seal made by binding five-colored threads around the third segment of the left hand's third finger) and the Earth God Mudra. Through summoning this vast array of divine generals and their armies, the technique constructs a multidimensional protective barrier around the dwelling.

This scripture describes a Daoist ritual practice known as the "Earth Deity Mudra" (Di Shen Jue), a form of ritual pacing (bugang) used in ceremonial practice. The specific method is as follows:

On the first day of each lunar month, a mixture of cinnabar and ink must be applied to specific points on both feet. On the left sole, near the arch, there is a fish-shaped marking—this is the location of the Earth Deity Mudra. Three days before performing the pacing ritual, this spot must be anointed with the cinnabar-ink mixture.

During the pacing, specific hand mudras (ritual gestures) must also be formed: with the second joint of the fourth finger of the left hand, one forms the "Dwelling Deity Mudra" (Du Zhai Shen Jue), which commands the spirits overseeing the household. Simultaneously, mudras for the Water Deity and the Stove Deity must also be formed. The monthly guardian deities for each of the twelve months, as well as mudras related to the Scarlet Palace (the heart cavity), must be coordinated in the practice.

Next, the practitioner summons deities from the four directions: first facing east, they invoke the five directional generals of Jia, Yi, Yin, Mao, and Chen, leading 810,000 celestial troops. Using the "Forbidden Steps" method (a specialized pacing technique), they lift the household from the eastern direction, plunging it ten zhang (about 100 feet) into the earth before ascending with both the land and the dwelling to the celestial realm. All inhabitants—men and women of the household, servants, livestock, chickens, and dogs—are carried upward together. The incantation must be recited swiftly, concluding with the phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji Ji Ru Lü Ling).

The same method is repeated for the southern, western, and northern directions: in the south, the five deities of Bing, Ding, Ji, Wu, and Wei lead 640,000 celestial troops; in the west, the five deities of Geng, Xin, Shen, You, and Xu lead 360,000 celestial troops; and in the north, the five deities of Ren, Gui, Hai, Zi, and Chou lead 250,000 celestial troops—each lifting the household from their respective direction and ascending with it.

The scripture notes that earlier versions did not include the term "servants," but later canonical records confirm cases where disciples, servants, and others ascended alongside their masters. Thus, these details were added to the southern incantation onward. This esoteric method should only be transmitted to sincere Daoist practitioners and must not be divulged lightly.

This scripture discusses a Daoist mystical technique called the "House-Ascension Method" (Bazhai fa), which enables practitioners to ascend to the celestial realm with their entire household, including their residence. The main content is divided into several sections:

First, it mentions that the Later Sage (Housheng, a high-ranking Daoist deity) transmitted this method to the Celestial Master (Tianshi). This technique not only allows the practitioner themselves to ascend but also enables their entire family—including spouses, children, servants, and even livestock like chickens and dogs—to rise together. The text clarifies that while ancient classics did not explicitly mention terms like "spouses and children," the Later Sage's transmitted decrees indeed included these elements, proving that those with profound merit in cultivation can achieve immortality for their entire household.

Next, it explains the directional concepts of "Four Corners" (Siwei: Yin, Shen, Si, Hai), "Four Cardinal Directions" (Sizheng: Zi, Wu, Mao, You), and "Four Fixed Directions" (Siding: Chen, Xu, Chou, Wei, also known as seasonal directions). Each of these directions is guarded by deities, with the "Four Fixed Directions" being particularly significant as they correspond to Saturn and are prone to major calamities. When the Later Sage Lord (Housheng Jun) created the House-Ascension Method, he established the "Four Fixed Directions" to dispel disasters.

The text then describes the scene after successfully performing the House-Ascension Method: twelve directional divine generals work together to lift the residence, ascending to celestial realms such as the Golden Palace of Imperial Dawn (Jinque Dichen), the Seven-Jeweled Mystic Terrace (Qibao Xuantai), and the Upper Palace of Jade Capital (Yujing Shangong). The practitioner's family is granted ten acres of precious land in the heavens to reside in, while the practitioner themselves may become a minor official under the Later Sage Lord, attaining longevity.

Finally, it details the divine forces involved in executing the House-Ascension Method: six Wu Generals and six Ji Generals, each leading 120,000 soldiers, join forces with the twelve directional generals and their troops to lift the household to the heavens. The phrase "urgently as the law commands" (jiji rulüling) is a common Daoist incantation ending, signifying immediate execution.

This scripture describes the ritual procedures for summoning guardian deities from various directions in the Daoist "ascension with one's household" (ba zhai fei sheng) ceremony. This miraculous phenomenon refers to an adept achieving Dao and ascending to the celestial realm with their entire residence and family members.

Laojun (referring to the supreme Daoist deity Taishang Laojun) explains that to accomplish this extraordinary household ascension, one must first invoke the directional guardian deities corresponding to each sector of the dwelling. These divine generals are stationed at different celestial quarters, each commanding a million celestial soldiers:

From the southwest to northwest (Shen position) appears the monkey-headed, human-bodied deity "Jianbing," clad in white robes, holding an arrow in his left hand and a crossbow in his right. He guards the celestial southwest. Due west (You position) is the rooster-headed "Zi'en"; northwest (Xu position) is the dog-headed "Gonglong."

From the northwest to northeast (Hai position) emerges the boar-headed, black-clad deity "Bulin," wielding hook-and-shield weapons. Due north (Zi position) is the rat-headed "Zhiming"; northeast (Chou position) is the ox-headed "Ajun."

From the northeast to southeast (Yin position) stands the tiger-headed, azure-robed deity "Mengzhang," brandishing a spear. Due east (Mao position) is the rabbit-headed "Menzhi"; southeast (Chen position) is the dragon-headed "Tianqin."

From the southeast to southwest (Si position) appears the snake-headed, crimson-clad deity "Jifang," armed with a halberd. Due south (Wu position) is the horse-headed "Lingguang"; southwest (Wei position) is the ram-headed "Chujun."

The text concludes by mentioning the accompanying guardian "Left General." These deities embody animal attributes, with their robe colors corresponding to the Five Phases' directional associations (azure-east, crimson-south, white-west, black-north), each wielding distinct weapons to collectively safeguard the adept's celestial ascent. The scripture particularly emphasizes that reciting this incantation requires holding the sacred text—otherwise, its efficacy will be greatly diminished.

This scripture describes a Daoist ascension technique known as "Golden Lock Flowing Pearls." It details ritual methods involving deity summoning and cosmic pacing (Tagan Budou) to achieve the celestial ascent of an entire household.

The practice begins by invoking three divine generals: General Tang Hong of the Left, General Ge Yong of the Right, and General Zhou Wu of the Center. Their names are recorded on the specialized "Register of Three Generals." Next, the practitioner must summon the four directional beasts: Azure Dragon (Qinglong) to the left, White Tiger (Baihu) to the right, Vermilion Bird (Zhuque) in front, and Dark Warrior (Xuanwu) behind, along with guardian lions before the gate and white cranes in the courtyard. When purple clouds envelop the residence, one may enter through the southeastern "Earth Portal."

Within the courtyard, the adept performs three rounds of pacing the "Earthly Matrix" (Diji), followed by three rounds of pacing the "Celestial Guideline" (Tiangang). Then comes fifteen steps of the "Yu Pace" (Yubu) - a special ritual gait mimicking Yu the Great's flood control steps. At this stage, wearing the ceremonial robe of the Seven Dipper Lords (as recorded in Volume Two of Golden Lock Flowing Pearls), the practitioner receives protective Qi from the seven lunar mansions, summoning myriad spirits to guard their form.

The ritual continues by rotating the "Celestial Pivot" (Tianguan) to point toward the four directions and central palace. Maintaining this practice for three years enables the entire household - including elders, children, and even domestic animals - to ascend together. The practitioner must face each cardinal direction in sequence, where three divine generals at each orientation command millions of celestial troops to construct impenetrable barriers of earth, wood, and iron around the residence, ensuring successful ascension. The ceremony concludes with the incantation "Swiftly, swiftly, in accordance with the statutes and ordinances!"

Note: The "Earthly Matrix" and "Celestial Guideline" refer to specific directional patterns in Daoist cosmic pacing. The "Yu Pace" replicates the legendary steps of Yu the Great during flood control. The "Celestial Pivot" denotes ritual movements aligning with heavenly directions.

This scripture describes the specific procedures of the Daoist "ascension of the entire household" ritual. Following directional sequence, one first faces west to summon the three divine generals of the Geng-Xin (metal-associated western) positions—Shen, You, and Xu—each commanding a million spirit soldiers. They construct impregnable fortifications in the western sector of the dwelling: reinforced wooden-earth structures above and iron enclosures below. This enables the entire western quadrant to ascend along with the cultivator, including all family members, servants, and even domestic animals.

Next, turning northward, one mobilizes the three generals of the Ren-Gui (water-associated northern) positions—Hai, Zi, and Chou—also commanding a million spirit soldiers each, to erect similar protective structures in the northern sector. The northern quadrant then becomes capable of ascension, carrying the entire household and livestock heavenward.

Finally, facing the Celestial Gate (central palace position), six generals governing the central palace and seasonal directions (Wu, Si, Chen, Xu, Chou, Wei) are summoned, each leading a million soldiers—totaling six million divine troops. These spirit warriors possess mountain-moving and sea-filling powers, collaborating with the four directional generals to effortlessly accomplish the household's ascent. The central palace's dwelling is constructed in greater detail: three inner halls, east-west corridors, main gate and storerooms, four courtyard meditation chambers, granaries, wells, kitchen stoves, central courtyard, study, and servants' quarters—120 structures in total (following Celestial Master Zhang's specifications). All buildings ascend to the Golden Tower and Jade Capital (Daoism's highest celestial realm), where sixty-four acres of land southeast of the Later Sage Sovereign's jade palace become the new residence, with the cultivator appointed to the post of Left Immortal Minister. These structures likewise employ the upper wooden-earth and lower iron-enclosure construction.

The recurring phrase "urgently, urgently, in accordance with the statutes and ordinances" serves as the standard Daoist incantation coda, indicating immediate efficacy. This household ascension ritual embodies the Daoist ideal that "when one attains the Dao, even chickens and dogs rise to heaven."

This scripture describes a Daoist cultivation method called "ascension with one's dwelling." The practitioner must construct a special iron-enclosed residence (similar to a ritual space), meticulously arranged with four courtyards (east, west, south, north) and a meditation hall. During practice, specific incantations are recited to summon deities from the four cardinal directions (east, west, south, north), four intercardinal directions (southeast, southwest, northeast, northwest), and the eight trigram (Bagua) positions, along with guardian deities of the Five Phases (Wuxing) and the Six Jia-Six Ding celestial generals, to collectively protect this dwelling.

The text particularly emphasizes that practitioners of this method must accumulate hidden virtue (Yinde, meritorious deeds performed without seeking recognition), including helping others, harboring no harmful intentions, and avoiding jealousy. When sufficient merit has been accumulated (as mentioned in the text—three thousand virtuous deeds), divine beings will descend to assist the practitioner in ascending to the celestial realms together with their entire dwelling.

Celestial Master Zhang (Zhang Daoling, founder of Daoism) is portrayed here as the transmitter of this method. He instructs disciples that to achieve "ascension with one's dwelling," beyond mastering incantations and ritual techniques, what matters more is accumulating hidden virtue and benefiting others. The scripture concludes by noting this method's profound mystery and warns against casually transmitting it to unworthy recipients.

Note: The "Six Jia-Six Ding" mentioned are Daoist guardian generals; "Mao-You-Zi-Wu" represent the four cardinal directions; "Qian-Kan-Gen-Zhen" etc. denote the eight trigram positions.

When constructing a new residence, doors should be opened on all four sides, with a layout resembling that of a local government office (such buildings share similarities with Daoist temples and should be built solidly and durably). If one practices according to the previously mentioned method of "Pacing the Dipper" (Bugang Tadou, a Daoist ritual footwork) for a full thousand days, they will be able to ascend to the celestial realm alongside immortal officials. The Heavenly Emperor will select an auspicious site for you, lay the foundation and erect the beams in the Jade Capital (Yujing, a Daoist celestial paradise), and dispatch heavenly deities to permanently guard this dwelling.

The Celestial Master (Tianshi, an honorific title for Zhang Daoling) further taught: If a household is unsettled or suffers harm to its members, on the four "Meng" days (the first month of each season—Mengchun, Mengxia, Mengqiu, Mengdong in the lunar calendar), one should engrave the four characters "消灾却害" (Dispel Calamities and Ward Off Harm) on stones of five colors and place them in the five directions: a blue stone in the east, a red stone in the south, a white stone in the west, a black stone in the north, and a yellow stone in the center. The Son of Heaven (emperor) uses stones weighing a thousand jin, feudal lords use six hundred jin, and commoners use one hundred twenty jin. According to the Ritual for Pacifying the Household (Zhenzhai Yi), officials of the fifth rank use stones under three hundred jin, while commoners use one hundred twenty jin. Each stone bears four characters and is buried three feet deep. Feudal lords and commoners bury them one foot deep, whereas Daoist priests must bury them three feet—this is the standard depth prescribed by this method. Later, if the entire family ascends to immortality, these pacifying stones need not be moved, as this is a secret method transmitted from the celestial realm. Take care not to casually reveal it to unworthy individuals.

Laojun (the deified Laozi) specifically instructed: During the preparatory period for the entire family’s ascension (the critical phase of day-and-night cultivation of ascension techniques), one must first visualize their Original Destiny Master (Benming Shifu, the celestial teacher guiding the practitioner) before them, accompanied by Jade Youths and Maidens, the Three Primes (Sanyuan—Heaven, Earth, and Water Officials), the Five Virtues (Wude, the virtues of the Five Phases), the Six Jia (Liujia, six of the sixty Jiazi deities), the Eight Trigrams (Bagua, the eight trigram deities corresponding to the Heavenly Stems), the Twelve Earthly Branch Deities, and the Twenty-Four Solar Term Deities, among other protectors. These divine beings will arrive before the practitioner in cloud chariots and dragon carriages, while the practitioner follows behind their Original Destiny Master. The entire process must conform to the ritual framework of the Golden Lock and Flowing Pearl Diagram (Jinsuo Liuzhu Tu). If one persists in this practice for three years, the Master will command the Earth Deities (Dishen) to mobilize the Earth Axis (Dizhou, the mythical support of the world), causing them to patrol the residence, gather and suppress all calamitous and toxic energies, and maintain the dwelling’s purity and tranquility. The assembled deities will arrange themselves in their proper positions, awaiting the day of the householder’s ascension to follow the Original Destiny Master’s directives (as recorded in the Scripture of the True Path of Immortals (Shenxian Zhengjing), no mortal attains ascension without the guidance of their Original Destiny Master. Naturally, disciples should be filial to their Master, and the Master will also respond to the disciple’s sincerity).

This scripture describes the wondrous phenomena and ritual methods associated with a Daoist cultivator attaining the Dao and achieving immortality.

When a practitioner's virtuous merits reach completion and ascension is imminent, Lord Lao (Taishang Laojun) dispatches celestial officials as envoys to descend and receive them. These celestial officials arrange themselves according to rank, first paying ceremonial respects before announcing the cultivator's forthcoming appointment to an immortal position. At this moment, numerous divine generals (including Generals, Dragon-Tigers, Vermilion Birds, Dark Warriors, Lions, and Phoenix-Cranes) arrive to provide protection. They effortlessly lift the cultivator's entire residence, enabling it to ascend into the clouds along with the practitioner. This phenomenon of "ascension with one's dwelling" (bazhai feisheng) occurs instantaneously, requiring no exertion.

The text specifically records Lord Lao's transmission of the "Secret Diagram of the Inner Guideline for Dwelling Ascension" (bazhai neigang jue tu), an esoteric method to assist cultivators in celestial ascent. It details specific measurements for the dwelling's orientation (560 paces east and west respectively), noting these correspond to the standard dimensions of the Celestial Master Zhang Daoling's residence. However, Lord Lao clarifies that ordinary practitioners need not rigidly adhere to these measurements, allowing adjustments according to actual circumstances.

Regarding cultivation methods: after completing the "Pacing the Guideline" (bugang, a ritual dance patterned after Yu the Great's steps), practitioners should visualize (cunxiang) within the earth a powerful deity named "Central Officer Spirit" (Zhonglang Shen). This deity possesses twelve hundred hands wielding precious swords, stands sixty-five feet tall, and can leap six hundred feet high with immense divine power. Following the guideline pacing and mudra formations, through summoning this deity in meditation, one can swiftly achieve dwelling ascension—an effect both miraculous and swift as the wind. The eleventh scroll of the Golden Lock Flowing Pearl Instructions (Jinsuo Liuzhu Yin) contains detailed records with accompanying diagrams, while relevant annotations can be found in sections concerning "Flowing Pearls" and "The Three Generals of Mid-Autumn Origin."