《無上祕要》Vol. 18

Wushang Biyao, Scroll 26 (Sixth of the “Still” Section): “The Efficacy of Lingbao Talismans”

The Jade Tablet Text of the Lingbao Red Script of the Eastern Azure Emperor

The uppermost section, twenty-four characters: It is written at the “Origin Terrace of the Nine Heavens.” Its purpose is to summon and invite the Sovereign Lords of the Nine Heavens and to examine and determine the charts and registers of the immortals.

The next section, thirty-two characters: It is written at the “Eastern Hall of the Donghua Palace of Purple Tenuity.” Its purpose is to summon and invite the star officials and to correct the measures and divisions of the celestial realm.

The next section, thirty-two characters: It is written at the “Hall of the Eastern Mulberry, where Spirits Are Governed.” Its purpose is to subdue ghosts and demons and to correct the Qi of the Nine Heavens.

The next section, thirty-two characters: It is written at the “Cinnabar Terrace of the Jade Gate in the Northeast of the Nine Heavens.” Its purpose is to subdue the Water Emperor of the Eastern Sea and determine the course of great calamities and floods, as well as to summon and invite flood dragons, water spirits, and others.

These sections together comprise 120 characters. All are naturally formed texts of the Celestial Worthy of Primordial Beginning, not creations of later generations.

Talisman of the Eastern Azure Emperor: It belongs to the Lingbao tradition and was formed through the celestial transformation of the Nine Qi, the Qi of the Red Emperor, and the Qi of Lesser Yang. The Three Qi of the Sun’s Cinnabar Heaven governs minor calamities in the “Si” period and great calamities in the “Wu” period; when the cycles turn, the Red Emperor puts it into practice. Wearing this text enables one to pass through calamities. Write it with a vermilion brush on blue silk, three inches long.

Talisman of the Eastern Lord, the Azure Spirit, the First Elder of the Peaceful Treasure Grove: By command, the Qi of primordial Yang transforms into the Jade Treasure of the Nine Qi Azure Heaven. The Eastern Azure Emperor is its origin; after eighty-one cycles of nine, the Qi of the Nine Heavens converges into a great calamity, and Heaven and Earth are governed anew. Wearing this text allows one to move with the changing cycles and pass through catastrophic floods. Write it with a blue brush.

The Jade Tablet Text of the Lingbao Red Script of the Southern Red Emperor

The uppermost section, thirty-two characters: It is written at the “Hall of the Grotto Yang of the Nine Heavens.” Its purpose concerns the golden names in the charts and registers of the gods and immortals of the Nine Heavens.

The next section, thirty-six characters: It is written at the “Cinnabar Terrace of the Three Qi.” Its purpose is to summon and invite the star officials, clarify the measures of Heaven, and correct the divisions of the celestial order.

The next section, thirty-two characters: It subdues the Qi of the proper ghosts of Northern Fengdu.

The next section, forty-eight characters: It governs the Water Emperor of the South Sea. When the great cycle turns and floods surge in every direction, it is used to summon and invite flood dragons, water spirits, and others; the text is inscribed at the “Jade Gate of Yangzheng in the Southwest.”

Together, these sections comprise 148 characters. All are naturally written texts of the Southern Lord of the True Spirit of Cinnabar, Changyang of the Brahma Treasure.

Talisman of the Southern Red Emperor: It belongs to the Lingbao tradition and was formed through the celestial transformation of the Three Qi and the Qi of the Yellow Emperor. The Qi of the Sun transforms into the ruler of the Central Origin. Minor calamities occur in the “Chou” and “Wei” periods; great calamities occur in the “Chen” and “Xu” periods. When the Qi of the Nine Heavens converges, the Yellow Emperor puts it into practice. Wearing this text protects against disasters of the Yang-nine cycle. Write it with a yellow brush on three-inch crimson silk.

Notes to aid understanding

• Qi: Here, Qi refers to the layers of numinous energy associated with Heaven and Earth, the directions, and the cycles of calamity and fortune.
• Minor calamities, great calamities, and Yang-nine: Daoist terms for cyclical disasters affecting Heaven and Earth and for the turning of the cycles of fortune.
• Wearing a text: The talisman is written on silk and carried on the person for protection and to pass through calamities.
• Writing in vermilion on blue silk; writing in yellow on crimson silk: These are ritual prescriptions of the Lingbao tradition specifying the colors of the brush and silk used to write talismans and registers.

Plain-language reading of relevant passages from the Wushang Miyao

South: Talismanic Mandate of the Brahma Treasure, Changyang Cinnabar Spirit, and True Elder Lord

The Qi of Dongyang gives rise to the Three Qi Cinnabar Heaven. The Brahma Treasure, one of the titles of the Southern Red Emperor, governs the south. When the Dao’s cosmic cycle of the Nine Heavens is nearing its end, Yang Qi surges and the great calamity—the cycle of cataclysmic upheaval between Heaven and Earth—comes to a close. Carrying this talismanic mandate, a sacred document bestowed by the gods, enables one to survive the great calamity and behold the coming of peace.

The scripture is written in cinnabar ink.

Center: The Yellow Emperor’s Lingbao Red Script, Jade Chapter

• The top forty characters: Written upon the Taixuan Jade Treasure’s Mysterious Terrace, they govern the immortals’ jade registers, which record those who have attained immortality, and the authority to command the Qi of the immortals.
• The next forty characters: They govern the stars’ celestial officials and correct the measures of the heavens—the degrees of the celestial bodies’ movements.
• The next sixteen characters: They command the Northern Emperor, set the heavenly Qi in order, and inspect ghosts and spirits.
• The next forty-eight characters: They command the Water Emperor of the Central Sea and the waters of the four springs. They govern the extent of floods, summon water gods, and restrain dragons from causing harm.

All of these scriptures are inscribed on the four walls of the Terrace of the Mysterious Capital.

The text comprises one hundred and forty-four characters in all. They are Dragon Script, a divinely bestowed script that manifested spontaneously from the Central Jade Treasure’s Primordial Spirit, the Primordial Elder Lord.

The Central Yellow Emperor Talisman: It belongs to the Lingbao tradition of the Heavenly Script of One Qi and generates the Yellow Emperor’s Qi. The Qi of Primordial Unity transforms into the seven Qi of Lesser Yin. The Plain Heaven, a name for the celestial realm associated with the center, places the minor calamity in the year of Shen and the great calamity in the year of You. When the great cycles converge, floods fill the sky. During the White Emperor’s celestial transit, carrying this text enables one to survive the peril of the Great Yang Nine and White. It is written on yellow silk, three inches long.

The Qi of the Primordial High Sovereign gives rise to the Heaven of Primordial Unity’s Yellow Qi. The Central Yellow Emperor governs the cycle of ninety-nine. At the cycle’s end, Yang Qi surges and Yin Qi rises; a great calamity sends floodwaters surging across the sky. By clearing away defiling Qi and carrying this text, one can survive the celestial disaster and behold the coming of peace. The sovereign writes the text in yellow ink.

West: The White Emperor’s Lingbao Red Script, Jade Chapter

• The upper forty-eight characters: Written above the north window of the Nine Heavens’ Palace of Plain Spirit, they govern the Qi of immortals.
• The next twenty-four characters: Inscribed on the dark window of the Golden Gate, they command the White Emperor’s stellar officials and set the measures of the bright heavens in order.
• The next sixteen characters: They command the ghostly Qi of the Six Heavens.
• The next forty-eight characters: They command the Water Emperors of the four seas and the myriad spirits dwelling in the waters, and summon cloud dragons to guard against floods.

All of these are inscribed in the Hall of the Three Diagrams at the Golden Gate of the Nine Heavens.

The text comprises one hundred and thirty-six characters in all. They are Dragon Script, manifested spontaneously by the Western Seven Treasures’ Golden Gate, the Radiant Spirit Emperor Elder Lord.

The Western White Emperor Talisman: It belongs to the Lingbao tradition of the Heavenly Script of Seven Qi and generates the Dark Emperor’s Qi. The Qi of Lesser Yin transforms into the five Qi of Greater Yin. The Dark Heaven places the minor calamity in the year of Hai and the great calamity in the year of You; this belongs to the same system for dating calamity cycles as the account of the Plain Heaven. When the great cycles converge and floods sweep across the sky, carrying this text enables one to survive the danger.

Note: The original text records, for the south, center, and west respectively, the number of characters in each Jade Chapter, the palaces, gates, terraces, and halls where it is inscribed, the heavenly Qi, stellar officials, Water Emperors, and ghostly spirits it commands, and how the talismans are used to survive calamities. The southern passage is more concise, while the central and western passages follow a parallel structure: first, the Qi of immortals and the measures of the heavens; next, ghostly Qi; and finally, protection from floods and the summoning of dragons.

At the height of the Yang Qi of a kalpa, when the “one hundred and six multiplied by nine” cycle arrives, the Dark Emperor carries this text when traveling to cross beyond calamity.

In a great flood in a Jia-Shen year, write it in ink on a piece of white silk seven inches long and wear it on the body.

The talismanic command bestowed by the Radiant numinous Emperor, the Lord of the Old Ones, of the Western Seven-Treasure Golden Gate.

The Qi of primordial Yin gives rise to seven Qi. This belongs to the numinous treasure of the Plain Heaven, while the White Emperor of the West governs the “nine” cycle.

The Qi of the Nine Yins surges forth and Yang Qi is blocked. The Qi of the Nine Heavens converges, bringing about the great calamity of the Great Yang Nine.

Wear this text when traveling, and you will rise lightly and soar like a swan’s down, able to gaze upon the floodwaters from the edge of heaven without harm. The text should be written with a white brush.

The Red Script Jade Chapters of the numinous treasure of the Black Emperor of the North.

The forty characters above come from the book of the Northern Pavilion of the Purple Tenuity Terrace of Boundless Mystery and Primordial Origin in Yujun. They govern the registers and charts of the perfected beings and immortals.

The thirty-two characters below are held in the Northern Primordial Dark Dipper. They govern the star officials of the north and rectify the Qi of Heaven.

The next twenty-four characters govern the subjugation of heavenly demons and the myriad ghosts under the Black Emperor of the North.

The next twenty-four characters govern the Water Emperor of the Northern Sea and command the myriad spirits in the waters. They can summon flood dragons to carry the bearer. All of these are written on the Terrace of Northern Shuo’s Secluded Primordial Origin.

Together, these one hundred and twenty characters are the natural script of the Lord of the Five Numinous Powers, the Old Lord of Mystery, of Northern Dongyin, Shuo-dan, and Yujue.

The Black Emperor’s talisman of the North belongs to the Lingbao system of celestial script formed from the Five Qi.

It corresponds to the Qi of the Azure Emperor. The Qi of Great Yin transforms and gives rise to the nine Qi of Lesser Yang. Heaven governs the great calamity in the Yin year and the lesser calamity in the Mao year.

When Yin Qi surges and Heaven and Earth revolve, the Azure Emperor of the East carries this text when traveling to pass through the calamity of raging floods. Write it in blue on a five-inch piece of silk and wear it on the body.

The talismanic command bestowed by the Lord of the Five Numinous Powers, the Old Lord of Mystery, of Northern Dongyin, Shuo-dan, and Yujue.

The Qi of Dongyin gives rise to five Qi. This is the numinous treasure of the Dark Heaven, and the Black Emperor of the North governs the “nine” cycle.

When the nine great cycles converge, Yin Qi surges and Yang Qi clashes. The Qi of the Nine Heavens converges, bringing about a great calamity for Heaven and Earth.

Wear this text to escape the raging floods and the myriad plagues. It should be written with an ink brush.

The Five Elders under the Primordial Origin issue the true talismans of the Five Emperors to deliver the perfected beings of the Five Emperors. When the light of Heaven opens the Yang, this text emerges from the Palace of Mystery.

The true talisman of the Azure Emperor under the Primordial Origin summons the Celestial Writs of the Direct Talisman, Renewal, and Spirit Guard. When a Daoist swallows it, numinous Qi settles the liver and gives rise to nine leaves of precious blossoms of Azure Essence. Spirits then serve as attendants, opening the way to numinous power and the attainment of immortality.

If a Daoist’s destiny belongs to the Eastern Peak, write it in blue on crimson silk and wear it.

Plain-Language Interpretation of Passages Related to the Wushang Biyao

The True Talismans of the Five Emperors of the Primordial Beginning (For Swallowing and Wearing)

Red Emperor (East)

On your personal destiny day—the day whose heavenly stem and earthly branch correspond to your birth date—write the talismanic text in cinnabar ink. Face east and swallow nine talismans. This is the True Talisman of the Red Emperor of the Primordial Beginning. It can summon Changzhong, the Direct Talisman (the deity assigned to duty that day in the Celestial Bureau), who guards the Celestial Script of the Numinous Treasure (secret writings of the heavens). After a Daoist swallows it, numinous Qi (vital energy) can stabilize the Heart, generate Elixir Essence, and produce three petals of Precious Blossoms (numinous flowers). The spirits will serve as attendants, enabling communication with the numinous and attainment of immortality. Those whose destiny is associated with Southern Marchmount should write it in red on yellow silk and wear it. On their personal destiny day, they should write it in cinnabar ink while facing south and swallow three.

Yellow Emperor (Center)

The True Talisman of the Yellow Emperor of the Primordial Beginning summons the Direct Talismans of the four directions to guard the Celestial Script of the Numinous Treasure. When a Daoist swallows it, numinous Qi stabilizes the Spleen, generates Yellow Essence, and produces twelve petals of Precious Blossoms. The spirits serve as attendants, enabling communication with the numinous and attainment of immortality. Those whose destiny is associated with Central Marchmount may write it in yellow on white silk and wear it. On their personal destiny day, they should write it in cinnabar ink while facing ren (a direction to the north) and swallow twelve.

White Emperor (West)

The True Talisman of the White Emperor of the Primordial Beginning summons the Direct Talisman Quzheng to guard the Celestial Script of the Numinous Treasure. When a Daoist swallows it, numinous Qi stabilizes the Lungs, generates White Essence, and produces seven petals of Precious Blossoms. The spirits serve as attendants, enabling communication with the numinous and attainment of immortality. Those whose destiny is associated with Western Marchmount should write it in white on black silk and wear it. On their personal destiny day, they should write it in cinnabar ink while facing west and swallow seven.

Black Emperor (North)

The True Talisman of the Black Emperor of the Primordial Beginning summons the Direct Talisman Yin Baofeng to guard the Celestial Script of the Numinous Treasure. When a Daoist swallows it, numinous Qi stabilizes the Kidneys, generates Black Essence, and produces five petals of Precious Blossoms. The spirits serve as attendants, enabling communication with the numinous and attainment of immortality. Those whose destiny is associated with Northern Marchmount should write it in black on blue-green silk and wear it. On their personal destiny day, they should write it in cinnabar ink while facing north and swallow five.

Source: The passages above come from the lower volume of the Jing of the Jade Chapters of the Red Writings of the Five Elders of the Primordial Beginning in the Cavern Mystery.

The Eight Awe-Inspiring Measures of the Most High of the Three Heavens

The Eight Awe-Inspiring Measures of the Most High of the Three Heavens for Summoning and Subduing Serpents, Dragons, Tigers, Leopards, and Mountain Spirits

These writings were received by the Red Essence (a southern deity) after receiving Celestial Qi, and were revealed beneath the Withered Forest of the Cavern of Numinous Radiance in the Southern Cinnabar Realm.

Wearing the Eight Awe-Inspiring Measures for Governing the Six Heavens and the Earth, made by the Lord of the Great Dao, the Most High of the Three Heavens of the Primordial Beginning, enables one to summon the gods of the world, command the earth and bind its spirits, seal mountains and call forth spirits, and control the dragons that dwell in rivers.

The Yang-Birth Talisman and the Yin-Birth Talisman

The Yang-Birth Talisman of the Nine Heavens of Great Simplicity

Write it in cinnabar on white silk, in a square measuring five inches on each side. After a hundred days of pure fasting (purification and abstinence), enter a room, contemplate the Essence of the Sun (the sun’s vital radiance), hold the talisman in your mouth, and swallow it. This enables you to live as long as the sun and endure alongside Heaven and Earth. Through contemplating the numinous and meditating on the perfected, your body can fly of its own accord. If turbid Qi remains in the mouth when the talisman has been expelled, death will follow. It is also called the Deed of Birth and Perfection and the Dragon Script of the Eight Awe-Inspiring Measures.

The Yin-Birth Talisman of the Three Heavens of Great Mystery

(This passage in the scripture gives only the title. Specific procedures appear elsewhere in the same volume and often correspond to the Essence of the Moon and Yin Qi.)

Note: The Five Emperors, Five Marchmounts, Five Organs, five colors, directions, and talisman counts correspond one to one. This is a method that combines Daoist visualization and ingestion practices with wearing talismans. The Eight Awe-Inspiring Measures focus on summoning and controlling mountain spirits and dragons and beasts. The Yang-Birth Talisman emphasizes fasting and contemplating the Essence of the Sun; holding and expelling the talisman from the mouth is linked to life and death. These practices should be understood within the ritual framework of the complete scripture and not used in isolation.

The Essential Mysteries of the Supreme — A Plain-Language Interpretation

Talisman Methods for Transformation and Corpse Liberation

Draw the talisman in ink on yellow silk, about five inches square. The person carrying it must observe a pure fast for one hundred days, enter a quiet chamber, visualize the essence of the moon, hold it in the mouth, and swallow it. It is said that this can bring a lifespan equal to the moon’s.

If a Daoist seeks “corpse liberation”—escaping by means of an apparent death, leaving behind a corpse in someone else’s likeness while the true body departs—this talisman may be written in ink on a wooden knife or sword. Holding it in the hand, the person lies down and dies, leaving behind a substitute body. The practitioner must keep the mind wholly focused. If distracting thoughts or impure intentions enter the mouth, the talisman’s effect will cause the spirit and soul to leave the body, bringing immediate death. This talisman is also called the “Transformation Writ” and the “Numinous Book of the Nine Yin.”

Talismans for Protection from Calamities

The Jade Perfected of the Nine Heavens, Long Peace, Spirit-Flying Talisman: Write it in vermilion on plain white silk and wear it. At the time of the great floods and the calamities of the Four Convergences, which fall between the “Nine Great Yangs” and the “Great Hundred-Six,” wearing it can ward off a thousand poisons and protect against harm from water and fire. The wearer may hope to witness the peaceful age and become one of the “seed people” protected by the sage ruler: those who survive the calamities and pass on the human way.

The Three Heavens True-Life Spirit-Flying Talisman: Write it in ink on yellow silk and wear it. At the turning points of lesser calamities such as the “Lesser Nine Yangs” and the “Lesser Hundred-Six,” when disasters fill the four quarters, wearing it can ward off a thousand harms and carry the wearer through the calamities of myriad plagues. The wearer may also hope to witness the peaceful age and become one of the seed people.

The Four Directional Emperors’ Lower-Origin Talismans (to avert the Nine Yangs and Hundred-Six)

In Daoist ideas about calamities, cycles of disaster are often counted as “Nine Yangs” and “Hundred-Six.” The Lower-Origin talismans are documents through which the emperors descend to the world to stabilize Heaven’s Qi, bring peace to the realm, preserve the seed people, and avert disasters.

The Eastern Lord of the Azure Numen, First Elder of the Peaceful Treasure Flower Grove: He sends down the Lower-Origin talisman. The Lesser Nine Yangs occur in the Year of the Snake, and the Lesser Hundred-Six in the Year of the Horse. When heavenly disasters descend upon the people, use this document to stabilize Heaven’s Qi, bring peace to the realm, preserve the seed people, and pass through the cycle of the Nine Yangs and Hundred-Six. Write it in blue-green ink on white silk.

The Great Nine Yangs in the Year of the Monkey and the Great Hundred-Six in the Year of the Rooster: Heavenly disasters may cause forests, trees, crops, and grain to wither. Produce this document to stabilize Heaven’s Qi, bring peace to the realm, quell disasters, and carry the seed people through a great calamity. It is likewise written in blue-green ink on white silk.

At the turning point of a great calamity: Heaven and Earth are transformed; mountains, seas, gold, jade, people, and animals all vanish at once, and Heaven and Earth become dark and lightless. Use this document to stabilize the “Qi of Heaven’s Primordial Origin.” Wearing it enables transformation and rebirth. During the first division of the new age, engrave it on a gold tablet and wear it on the body.

The Southern Lord of the Vermilion Numen, First Elder of the Prosperous Sun: He sends down the Lower-Origin talisman. The Lesser Nine Yangs occur in the Years of the Dragon and Dog, and the Lesser Hundred-Six in the Years of the Ox and Goat. When fire rises from beneath the earth, gold and jade crumble of their own accord, the world is scorched, and the people die, produce this Lower-Origin talisman to stabilize Heaven’s Qi, avert disaster, and pass through the cycle of the Nine Yangs and Hundred-Six. Write it in red on black silk.

The Great Nine Yangs in the Year of the Pig and the Great Hundred-Six in the Year of the Rat: The essence of fire is extinguished, smoke vanishes for ten thousand miles, floods spread in every direction, and heavenly disasters sweep away the people. In the Middle Origin, produce this document to stabilize Heaven’s Qi and avert disaster. It too is written in red on black silk.

Note: This entire text is an entry on talismans and registers in the secret essentials of the Daoist canon. It focuses on the materials used for writing (yellow silk, plain white silk, black silk, and so on), the colors (ink, vermilion, blue-green, and red), and the sequence of practices, including wearing the talisman, fasting, entering a chamber, and visualizing. “Nine Yangs,” “Hundred-Six,” “seed people,” and “corpse liberation” are all terms used in Daoist cosmology and teachings on salvation in the end times. This plain-language rendering clarifies the literal meaning without adding or removing doctrine.

A Plain-Language Interpretation of The Supreme Secret Essentials

General Account: The Great Calamity

When the Great Calamity arrives, Heaven and Earth will change their forms. Mountains of gold and jade, seas, people, birds, animals, and all things will perish at once. Heaven and Earth will grow dark and chaotic, with no light remaining. Special scriptures can be used to stabilize the Qi of Heaven’s primordial origin. Worn on the body, they allow a person to be transformed and reborn at the moment the cosmos first separates and all things come to life again. The scriptures may also be engraved on a golden tablet and carried on one’s person.

Center: The Emperor Lord, Primordial Elder of the Jade Treasure and Original Spirit

The Emperor Lord bestows the Lower Primordial Talisman. It responds to the Minor Yang Nine in a Shen year and the Minor Hundred Six in a You year. In those years, obstructive vapors will rise from the earth and cloud the sky, making day and night indistinguishable. This will last seven years. To avert disaster and save the people, this Lower Primordial Talisman must be brought forth to stabilize the celestial Qi and ward off the conjunction of Yang Nine and Hundred Six. The text should be written on yellow paper and wrapped in blue-green silk.

The Major Yang Nine falls in an Yin year, and the Major Hundred Six in a Mao year. Mountains, ridges, hills, and mounds will collapse, the earth will sink, and people will have nowhere to stand. At the Middle Primordial level, this text must be brought forth to stabilize the terrestrial Qi and ward off the disaster. It should likewise be written in yellow and wrapped in blue-green silk.

(The account of the Great Calamity, when Heaven and Earth change, all things perish at once, and the world lies dark and without light, is as above: wear the text to preserve the Qi of Heaven’s primordial origin and be transformed and reborn; it may also be engraved on a golden tablet and carried on one’s person.)

West: The Emperor Lord, Radiant Elder of the Seven Treasures and Golden Gate

The Emperor Lord issues the Lower Primordial Talisman. It responds to the Minor Yang Nine in a Hai year and the Minor Hundred Six in a Zi year. Gold and jade will melt away, people will dwell in the water, and corpses will drift everywhere. Floodwaters will turn into seas and rivers of blood. This Lower Primordial Talisman must be brought forth to stabilize the celestial Qi and ward off the conjunction of Yang Nine and Hundred Six. The text should be written on white paper and wrapped in red silk.

The Major Yang Nine falls in a Si year, and the Major Hundred Six in a Wu year. Metal and stone will melt away of their own accord, and warfare and calamity will erupt on a great scale. At the Middle Primordial level, this text must be brought forth to stabilize the celestial Qi and ward off disaster. It should likewise be written in white and wrapped in red silk.

(The account of the Great Calamity, when Heaven and Earth change and all things perish at once, is as above: this text preserves the Qi of Heaven’s primordial origin; worn on the body, it enables transformation and rebirth. It may also be engraved on a golden tablet and carried on one’s person.)

North: The Emperor Lord, Mysterious Elder of the Five Spirits of Dongyin Shuo-dan Yujue

The Emperor Lord issues the Three Primordials Talisman, in response to:

The Minor Yang Nine in an Yin year and the Minor Hundred Six in a Mao year: Floodwaters will rise from every direction until water meets sky. People will be displaced, and none of the dead will be left unclaimed. The Lower Primordial Talisman must be brought forth to stabilize the celestial Qi and ward off the conjunction of Yang Nine and Hundred Six. The text should be written in ink on yellow silk.

Notes for reading the scripture

• Yang Nine and Hundred Six: Periodic years of calamity in the Daoist calendar, each having a major and minor form and corresponding to the Earthly Branch years.
• Lower Primordial Talisman, Middle Primordial, and Three Primordials Talisman: Names for talismans used at different levels and times.
• Stabilizing celestial Qi and terrestrial Qi: Using talismans and ritual to protect the orthodox Qi of Heaven and Earth against the force of calamity.
• Writing in yellow and wrapping in blue-green silk, writing in white and wrapping in red silk, and writing in ink on yellow silk: Fixed formats for writing and wrapping talismans, with colors corresponding to the Five Directions and the Five Emperors.

A Plain-Language Interpretation of the Supreme Secret Essentials

In the years of the Great Yang Nine Chen, Xu, Great Hundred-Six, Chou, and Wei, Heaven and Earth suffer a great drought. Rivers and seas dry up, dust rises from the seabed, and the people die of scorching thirst, with almost no one surviving. At such a time, one must follow the text transmitted from the Middle Origin and use talismans and incantations to stabilize the Qi of Heaven (the primordial energy of Heaven and Earth) and ward off the disaster. Write the text in ink on yellow silk.

At the turning of a great calamity, Heaven and Earth are transformed. Gold and jade, mountains and seas, people, birds and beasts, and all things are destroyed at once. Heaven and Earth grow dark, and all light vanishes. One may rely on this text to stabilize the primordial Qi of Heaven. Inscribe it on a gold tablet and wear it on the body to receive protection as life takes shape at its beginning.

(The above is from the second scroll of the Jing of the Jade Text of the Five Elders of the Primordial Beginning from the Cavern Mystery.)

The twelve characters of the Eastern Red Book’s Jade Text are the names of the Nine Qi of the Azure Heaven. They can be used to guide and circulate the Nine Qi of the Azure Emperor and to ingest the Azure Sprout. Write them in vermilion on white paper; after completing visualization, swallow them all at once. Then the Nine Qi descend without being summoned, and the Azure Emperor appears in response to the invocation. The Five Sprouts grow firm on the Eastern Peak, and jade fungus arises of its own accord in the liver palace. A numinous child brings the true text to the bedside, while the Azure Essence assists and carries out commands. After nine years of accumulated spiritual response, transformation into an immortal is achieved, and one passes through ten thousand kalpas without ruin.

The twelve characters of the Southern Red Book’s Jade Text are the names of the Three Qi of the Cinnabar Heaven. They can be used to guide and circulate the Three Qi of the Red Emperor and to ingest the Cinnabar Sprout. Write them in red on white paper; after completing visualization, swallow them all at once. Then the red Qi is drawn forth and flows in abundance, while fragrant fungus and mysterious liquid pour into the Crimson Palace. During visualization, the Red Emperor descends in his true form; one receives the red text from the numinous child and preserves the Cinnabar Sprout so it endures forever. One takes in the Three Qi in the presence of Zhurong, carries the red jade tablet to commune with the spirits, and puts the Five Texts into motion to summon the gods. Through prolonged fasting, one attains a response from the Great Stillness; Heaven inscribes one’s name on the southern window. Thus, one may attain the Way while seated without difficulty and enjoy life without end.

The sixteen characters of the Central Red Book’s Jade Text are the name of the Central Yellow Heaven. They can be used to guide and circulate the Yellow Emperor’s Twelve Qi and to ingest the Yellow Sprout. Write them in red on white paper; after completing visualization, swallow them all at once. Then draw primordial Qi down from the Nine Heavens and send mysterious fluids below into the wondrous gateway. The Great Granary fills by itself without food; the spleen palace is warmed by its own steam, without becoming depleted. The Yellow Elder responds with a resonant, mysterious harmony; the numinous child unfolds the esoteric precepts and reveals the text. Yellow silk carries the commands east and west, delivering life. How wondrous this jade instruction is: it is the beginning of the path followed by all immortals.

A Plain-Language Interpretation of The Essential Mysteries of the Supreme (Wushang Miyao)

The Twelve-Character Jade Script of the West

This corresponds to the Seven Qi of the West and the name of the Plain Heaven. To guide and draw in the Seven Qi of the White Emperor and consume the Plain Teeth—either a white-colored formula or a tooth-shaped talisman—write them with a red brush on white paper. When visualization is complete, swallow them at once. The heavenly spirits of the Seven Qi pour the dark essence and plain radiance over you. Bright stone then gives rise to jade fungi, which moisten the lung palace, open it to the light, and bring in the true Qi. Even if you eat a great deal, you need not chew: the food will nourish you of its own accord. The plain spirits respond to your call and set things in motion, helping you enter the gates of the Nine Heavens. If you keep consuming them, your lifespan will equal that of the Celestial Worthy of Primordial Beginning.

The Twelve-Character Jade Script of the North

This corresponds to the Five Qi of the North and the name of the Dark Heaven. To guide and draw in the Five Qi of the Black Emperor and consume the Dark Teeth, write them with a red brush on white paper. When visualization is complete, swallow them at once. The Dark Elder then carries registers at Vermilion Mound, while spirit children inscribe slips in red script. The Five Qi flow as jade fungi, moistening the withered abode—the kidneys. Jade spring water pours forth at the Gate of the Origin; the spirits guard the numinous palace, and the kidney abode gives off nourishing vapors. The Jade Maidens of the Great Dark set things in motion from east to west. They never decline through the myriad kalpas and endure alongside the Dark Elder.

(The passages above are from the lower volume of The Wondrous Scripture of the Jade Secrets and Instructions of the Numinous Treasure of the Cavern Mystery.)

Laozi says (East):

In the east are the Year Star (Jupiter), the Great Emperor Goumang, and the Numinous Treasure’s eastern talisman, called “Bright Thoroughfare.” Mount Tai, the Eastern Peak, has 4,300 officials. Their surname is Liu, and their name is Mengqing. The Talisman Officer, the deity in charge of affairs, is the Jade Maiden Qingyao. She governs the liver, corresponding in the body to the two eyes and the left hand and flank. The ruler is in the east. The season is spring; the phase is Wood; the musical note is jue; the color is green; the number is nine. This follows the Qi of Lesser Yang in Heaven. Its creature is the Azure Dragon, and its days are those of the jia and yi stems.

Daoists who seek to become immortals, live long without growing old, and command the myriad spirits should use green silk as a base and write the text in red. Place it in a green pouch and wear it at the left elbow. Cultivate De and practice the Dao, and the deity will descend of its own accord. Ordinary people may take a green stone, engrave the talisman text on it in red, and set it up to guard the east.

Laozi says (South):

In the south are the Fire Star (Mars), the Red Emperor Taihao, and the Numinous Treasure’s southern talisman, called “Solar Light.” Mount Heng, the Southern Peak, has 990 officials. Their surname is Huang or Chen, and their name is Youlin. The Talisman Officer is the Jade Maiden Chigui. She governs the heart, corresponding in the body to the mouth, lips, tongue, and chest. The ruler is in the south. The season is summer; the phase is Fire; the musical note is zhi; the color is red; the number is three. This follows the Qi of the three celestial lights and the sun. Its creature is the Vermilion Bird, and its days are those of the bing and ding stems.

Daoists who seek to become immortals, live long without growing old, and command the myriad spirits… (The following passage follows the same pattern as the eastern section, matching the Southern Peak, the color red, and the Fire phase. The source text seems unfinished here, or the corresponding details may have been omitted.)

A Plain-Language Interpretation of Wushang Miyao (The Supreme Secret Essentials)

The South (Red Emperor, Mars)

When divine beings perform a rite, use red silk as the backing, write the talismanic characters with a yellow brush, place it in a red pouch, and wear it over the heart. First cultivate De and practice the Dao; the spirits will come of their own accord. Ordinary people may use red stone, inscribe the talismanic characters in yellow, and use it to guard the South.

The West (Ascribed to Laozi; Venus)

The West corresponds to Venus. Its imperial title is Shaohao; it is the western domain of the sacred treasures, and its talismanic characters communicate with Yin. The Western Peak is Mount Hua. Its divine officials number about a thousand. The chief deity’s surname is Zhou, and his courtesy name is Yuanqi. The talisman-officiating deity is the Plain Maiden.

• Organs and body: It governs the lungs; in the body, it governs the two ears, right hand, and ribs. It presides over the entire West.
• Season and Five Phases: Its season is autumn; its phase is Metal; its note is Shang; its color is white; its number is seven. It corresponds to the Seven Stars and the Qi of Lesser Yin. Its divine beast is the White Tiger. Its days are Geng and Xin.

Daoists seeking immortality, longevity, and power over the myriad spirits should use white silk as the backing, write the text with an ink brush, place it in a white pouch, and wear it at the right elbow. Cultivate De and practice the Dao, and the spirits will come of their own accord. Ordinary people may take white stone, inscribe the talismanic characters in ink, and use it to guard the West.

The North (Ascribed to Laozi; Mercury)

The North corresponds to Mercury. Its imperial title is Zhuanxu; it is the northern domain of the sacred treasures, and its talismanic characters communicate with the spirits. The Northern Peak is Mount Heng. Its divine officials number about two thousand. Their surname is Xu, and their courtesy name is Ziya. The talisman-officiating deity is the Dark Maiden.

• Organs and body: It governs the kidneys; in the body, it governs the waist, navel, genital region, and both feet. It presides over the entire North.
• Season and Five Phases: Its season is winter; its phase is Water; its note is Yu; its color is black; its number is five. It corresponds to the Qi of Greater Yin. Its divine beast is the Black Tortoise. Its days are Ren and Gui.

Daoists seeking immortality and longevity, and power over the myriad spirits, should use black silk as the backing, write the text with a blue-green brush, and wear it on the back or hold it against the heart. Cultivate De and practice the Dao, and the spirits will come of their own accord. Ordinary people may take black stone, inscribe the talismanic characters in blue-green, and use it to guard the North.

The Center (Ascribed to Laozi; Saturn)

The Center corresponds to Saturn. Its imperial title is Wenchang; it is the central domain of the sacred treasures, and its talismanic characters bring blessings to all. The Central Peak is Mount Song. Its divine officials number about nine hundred. Their surname is Wu, and their courtesy name is Taicang. The talisman-officiating deity is the Yellow-Silk Jade Maiden.

• Organs and body: It governs the spleen; in the body, it governs the abdomen. It presides over the Center and oversees the four seasons.
• Season and Five Phases: Its phase is Earth; its note is Gong; its color is yellow; its number is one. It corresponds to the Earth and the Qi of central harmony. Its divine beast is the Teng Snake. Its days are Wu and Ji.

Daoists seeking immortality and longevity, and power over the myriad spirits, should use yellow silk as the backing, write the text with a white brush, place it in a yellow pouch, and keep it inside the collar of the garment (it may be tied around the neck), or wear it on the head. Cultivate De and practice the Dao, and the spirits will come of their own accord. Ordinary people may take yellow stone, inscribe the talismanic characters in white, and use it to guard the Center.

Note: Here, “talisman-officiating deity” refers to the spirit in charge of talismans and registers; “silk” refers to silk cloth. “Cultivate De and practice the Dao” means accumulating virtue, observing precepts, and carrying out Daoist methods. These are prerequisites for summoning spirits and guarding the directions. The correspondence among the five directions, five sacred peaks, five planets, five organs, five colors, and the days marked by the Heavenly Stems is a common Daoist system of correspondence between Heaven and humanity.

Excerpt from Essential Secrets of the Supreme (Wushang miyao), Scroll 26

Source: Cited from the Scripture of the Five Appellations of the Naturally True One of the Cavern Mystery (Dongxuan ziran zhenyi wucheng jing)

The scripture also says (the following passage comes from the Scripture of the Five Appellations of the Naturally True One of the Cavern Mystery):

1. Golden Sand

Golden Sand is a clear, buoyant golden liquid (golden fluid).

2. Jade Shavings

Jade Shavings are the essence of jade in the White Net Palace, a name for a palace within the Daoist body or in the heavens.

3. Purple Gold

Purple Gold is true blood, emerald in color and flowing lightly.

4. Five Blossoms

The Five Blossoms are the pure Qi found in places of prosperity and flourishing splendor.

5. Great Simplicity

Great Simplicity is true flesh upon thick, rugged slopes.

Sequence of Ingestion and Its Effects

(1) Golden Sand

First purify the body according to the “Ten Thousand Chariots” method. Then put powdered Golden Sand into water and drink it.

After taking it, the five viscera become tranquil and the six bowels clear. The mouth grows sweet and fragrant, the body becomes moist and lustrous, no illness arises, and no evil spirit can intrude. It can turn back old age and restore youth, prolong life, and increase one’s allotted years.

(2) Jade Shavings

First purify the body according to the “Ten Thousand Chariots” method. Then put powdered Jade Shavings into water and drink it.

After taking them, the five viscera become full and the six bowels clear. The mouth grows sweet and fragrant, the body becomes moist and lustrous, no illness arises, and no evil spirit can intrude. They can turn back old age and restore youth, prolong life, and increase one’s allotted years.

(3) Purple Gold

First purify the body according to the “Ten Thousand Chariots” method. Then put powdered Purple Gold into water and drink it.

After taking it, the five viscera become full and the six bowels clear. The mouth grows sweet and fragrant, the body becomes moist and lustrous, no illness arises, and no evil spirit can intrude. It can turn back old age and restore youth, prolong life, and increase one’s allotted years.

(4) Five Blossoms

First purify the body according to the “Ten Thousand Chariots” method. Then put powdered Five Blossoms into water and drink it.

After taking them, the five viscera become full and the six bowels clear. The mouth grows sweet and fragrant, the body becomes moist and lustrous, no illness arises, and no evil spirit can intrude. They can turn back old age and restore youth, prolong life, and increase one’s allotted years.

(5) Great Simplicity

First purify the body according to the “Ten Thousand Chariots” method. Then put powdered Great Simplicity into water and drink it.

After taking it, the five viscera become full and the six bowels clear. The mouth grows sweet and fragrant, the body becomes moist and lustrous, no illness arises, and no evil spirit can intrude. It can turn back old age and restore youth, prolong life, and increase one’s allotted years.

Note for readers of the scripture:

In the Dongxuan tradition, “Golden Sand,” “Jade Shavings,” “Purple Gold,” “Five Blossoms,” and “Great Simplicity” often refer to symbolic objects among the “five appellations” or “five names” used in inner landscape cultivation; they need not be ordinary gold or jade. “Ten Thousand Chariots” commonly refers to purification rites such as abstention and bathing. “Turning back old age and restoring youth, prolonging life, and increasing one’s allotted years” is a common description of the effects of Daoist ingestion practices. The descriptions of the effects are highly similar across all five entries, suggesting that the original scripture applied the same formula to each of the five substances.