《道法會元》Vol. 186

This scripture expounds the esoteric Daoist system correlating temporal cycles, bodily regions, and the Five Phases (Wood, Fire, Earth, Metal, Water), divided into external and internal gateways.

The External Eight Gates delineate correspondences between bodily organs, temporal hours, and the Five Phases: the left ear aligns with the midnight hour (Zi) and the right ear with the hour before midnight (Hai), both connecting to the water-phase kidneys. The eyes correspond to the hours of Yin and Mao (3-7 AM), governed by the wood-phase liver. The nose resonates with the hours of Shen and You (3-7 PM), relating to the metal-phase lungs. The mouth and tongue belong to the hours of Si and Wu (9 AM-1 PM), associated with the fire-phase heart. The earth-phase hours (Chen, Xu, Chou, Wei) permeate all seasons without fixed form. Each celestial stem day (Jia, Yi, Bing, Ding etc.) governs specific sensory functions—for instance, the left ear perceives sounds on Ren days, the right ear discerns tones on Gui days, while the left eye governs vision on Jia days. Detailed auditory perception patterns across temporal cycles are systematically explained.

The Internal Eight Gates classify meditative mental states during cultivation—including wandering thoughts, memories, physical sensations, moral inclinations, lethargy, and stillness—each requiring distinct contemplative approaches.

The "Mystic Gateway to the Chamber" section outlines a divination method: calculating lunar positions combined with temporal hours, first examining phase conquest relationships, then oppositional patterns, and finally heaven-earth directional correspondences. Excessive additional calculations are deemed unnecessary.

The "Twelve Divine Stewards" portion deciphers the symbolic names and meanings of deities governing earthly branch hours: Yin hour (3-5 AM) called "Meritorious Clerk" signifies ascending yang energy; Mao hour (5-7 AM) "Grand Pivot" marks the critical yin-yang intersection; Chen hour (7-9 AM) "Celestial Pivot" corresponds to the Big Dipper; Si hour (9-11 AM) "Supreme Unity" represents peak yang with nascent yin; Wu hour (11 AM-1 PM) "Triumphant Advance" signals yin's ascendancy; Wei hour (1-3 PM) "Minor Fortune" symbolizes petty forces gaining influence. These names collectively mirror the profound mechanics of yin-yang transformation.

This scripture is divided into two main parts: the symbolic meanings of the earthly branches (twelve two-hour periods) and a classification system of phenomena.

Symbolism of the Earthly Branches:

The Shen period (3–5 PM) represents transmission, symbolizing the rapid expansion of Yin-Qi as Yang-Qi passes through. The You period (5–7 PM), called Congkui, signifies following the gate—the beginning of Yin dominance. The Xu period (7–9 PM), known as Hekui, is the ruler of the celestial dipper and the balance of Yin-Yang. The Hai period (9–11 PM), named Dengming, marks the return of all things to the source of life, with Yang-Qi beginning to flourish. The Zi period (11 PM–1 AM), called Shenhou, embodies the first emergence of Yang, the mother of all creation. The Chou period (1–3 AM), named Daji, represents the decline of petty paths and the rise of noble virtue.

Classification of Phenomena:

Sounds are categorized into the five tones (Gong, Shang, Jue, Zhi, Yu), including rhythmic songs and refined music, while noises refer to instrumental sounds like bells and chimes or unstructured shouts. Colors encompass the five hues (green, yellow, red, white, black) along with light, shadows, clouds, and mist. Forms include the Five Phases, stars, flora, fauna, and objects. Fragrances denote floral, herbal, or culinary aromas; foul odors refer to rancid or decaying smells. Language is divided into structured scriptures, poetry, and reasoned discourse, while speech includes disputes, insults, and curses—unstructured utterances.

Internal States (Inner Sensations):

Thought arises from Jing-Qi (essence-energy), linked to the Zi period. Imagination stems from the Hun (ethereal soul), associated with Mao (5–7 AM). Memory originates from intention, tied to the Wei period (1–3 PM). Mental impulses arise from the heart-mind (Shen), connected to Wu (11 AM–1 PM). Muscle twitches stem from the spleen, corresponding to Xu. Skin itching relates to the lungs and Shen. Pain affecting muscles involves the Triple Burner (Sanjiao) and Si (9–11 AM). Restlessness arises from unsettled gallbladder Qi, linked to Yin (3–5 AM). Joy emerges from the stomach, manifesting as contentment, tied to Chen (7–9 AM).

These classifications reflect Daoism’s systematic worldview, aligning natural phenomena, bodily experiences, and spatiotemporal orientations to guide cultivation and understanding of the universe.

This scripture primarily discusses Daoist internal cultivation and ritual worship methods, divided into several sections:

On the relationship between the body and emotions: When harmful thoughts arise from the lungs, they affect the heart-mind (Shen), causing sorrow and fear; when lethargy originates from the kidneys, it erodes wisdom, leading to anger and exhaustion. Each has corresponding hours (You hour [5-7 PM], Chou hour [1-3 AM]) for regulation.

Regarding the "internal audience" (Neichao) cultivation method: It describes how the head contains several vital palaces (the Muddy Pellet Palace [Niwan Gong], Supreme Ultimate Palace [Taiji Gong], Supreme High Palace [Tai Shang Gong], Jade Pure Palace [Yuqing Gong], etc.), each inhabited by corresponding deities. During practice, one should visualize these palaces sequentially, face the Celestial Gate while performing nine prostrations, silently recite heart verses (prayers), and withdraw from the meditation chamber upon completion.

On the principle of "responsive manifestation" (Keying): It explains that although the Heavenly Worthy (Tianzun) resides in supreme remoteness, connection with practitioners occurs through the Muddy Pellet Palace (upper Dantian). The nine palaces (important internal cultivation sites) within the human body correspond to celestial realms, as the heart-mind itself is an emanation of the Primordial Heavenly Worthy (Yuanshi Tianzun). When submitting memorials (Baizhang), one's original spirit should ascend through these nine palaces to commune with the Dao.

Concerning the "memorial format" (Shenzhang Shi): One must clearly state their religious rank (Fawel), name, the purpose of submission (including beneficiary and matter addressed), and desired outcomes. Simultaneously, practitioners should acknowledge their mundane existence, distracted thoughts, and concerns about directly approaching the Heavenly Worthy, hence choosing specific days for purification rituals (Zhaijie) and bathing before submission.

(Note: The term "Muddy Pellet" [Niwan] refers to the upper Dantian in Daoist terminology; "nine palaces" denote nine crucial cultivation sites within the body; "memorial submission" [Baizhang] is the ritual of presenting petitions to deities in Daoist ceremonies.)

This passage describes a complete Daoist ritual procedure for presenting memorials (shangzhang) to deities, including details on talisman preparation, ingestion methods, and incantation recitation.

The ritual requires specially sized talisman paper: four inches long and two and a half inches wide, with colors changing according to seasons—blue paper for spring, red for summer, white paper with cinnabar ink for autumn, and black paper with white pigment for winter. During the last eighteen days of each season, yellow paper with cinnabar ink is used uniformly.

Before the formal ceremony, one must ingest the "Heart Memorial" (xinzhanɡ) and "Tongzhen Talisman" (communication-with-the-divine talisman) while facing the sun with water. The specific method involves holding the talisman in the mouth while first inhaling blue qi from the east, then gazing skyward to absorb red radiance, and finally looking downward to draw in yellow earth qi. These three energies mix in the mouth, visualized as forming a luminous sphere like the sun with the talisman at its center before swallowing. This preparatory process requires seven consecutive days, ingesting one talisman daily.

Before consuming each talisman, one must knock the teeth thirty times while reciting this incantation: "By ingesting this divine talisman, I connect with true numinosity; all deities heed my command and perceive reality. The Six Jia Generals guard my sides; the Five Phases' primordial qi swirls mysteriously. No trace of creation escapes detection, in the undifferentiated chaos before heaven and earth cleared. Hearing names reveals origins—this is the supreme divine scripture of the cosmos. Taking this talisman opens my heart-mind, attaining the Dao brings peace and natural ascension. Urgently, urgently, in accordance with the statutes!"

When ingesting the Heart Memorial, another incantation summons the "Vermilion Lord of the Heart's Divine Elixir" (the deity governing heart-mind), inviting this crimson-robed divinity to permanently reside within the heart. This ensures timely reporting of worldly affairs and communication of memorial results.

Crucial instructions emphasize: before presenting memorials, one must first wear the "Tongtian Talisman" (heaven-penetrating talisman) while making offerings before the Big Dipper Lords; the talismans must remain unseen by outsiders before the formal presentation. Strict adherence to these ritual protocols ensures unimpeded communication with the divine.

Three days prior to conducting the formal ritual, one must wear talismanic diagrams (fulu) while burning incense and reciting the following incantation: "The celestial realm assists the just and impartial, the cosmic principles penetrate the most subtle mysteries, no matter how hidden or profound the matter may be. By wearing this talisman, I may freely command divine soldiers and celestial generals to aid my cultivation of the Great Dao (Daxue), ultimately attaining immortal rank." This incantation should be recited thirty times facing the incense smoke, after which the talisman is to be scented with the incense smoke and worn behind the elbow, then finally swallowed.

During practice, one must commit the talismanic incantations to memory until reaching perfect mastery. When the time comes to formally present memorial petitions, one will then achieve unimpeded communion with the divine. For all secret memorials, one must first summon divine generals and attendant youths (tongzi). After completing the sacrificial offerings, the response will be particularly swift—yet crucially, this must never be disclosed to others, for only then can one obtain immediate spiritual verification as swift as an echo.

When reviewing memorials or entering the meditation chamber, visualize the nine palaces (jiugong, important energy centers in Daoist cultivation) within your body radiant and clear, while inwardly paying homage to the Three Pure Ones (Sanqing). During daytime meditation with closed eyes or nighttime sleep with plugged ears, visualize the memorial officers (zhangguan, divine officials responsible for delivering petitions) arrayed before you, with paper and brush properly arranged on the desk, observing with your mind's eye. When the mind becomes tranquil, breath evens out, and bodily awareness fades away—if inner sensations arise, visions appear, or if one hears messages from divine functionaries (gongcao), celestial officials, jade maidens (yunü), or receives revelations from immortals like the Lord of Cinnabar Origin (Danyuan Jun) or the Numinous Consort (Ling Fei)—all such experiences should be recorded as omens.

Regarding the auspicious or inauspicious nature of various omens: Hearing shouts, weeping, or angry roars portends misfortune; hearing metallic/jade sounds or music from pipes, flutes, or strings indicates good fortune; sounds of clashing water/fire or objects breaking/collapsing foretell disaster; smelling blood or foul odors signifies great misfortune, while celestial fragrances or divine revelations indicate blessings; visions of bloody lights, flames, or celestial/terrestrial anomalies are ominous. If the requested matter remains unclear after repeated petitions without auspicious signs, this signifies divine disapproval.

Specific omens include: For rain prayers, sightings of aquatic creatures or water sounds are favorable; for the ill, dreams of house construction, tree felling, round objects, open doors, obtaining green items, or encountering east winds are positive; for soul salvation, appearances of sweet dew, golden light, celestial ladders, or boat-bridges are auspicious. The transformations of all phenomena are boundless—through careful observation and inquiry, the divine will invariably provide revelations through myriad means.