《上清靈寶大法(一)》Vol. 56

“Suqi” (preliminary invocation) is a ritual of homage performed in advance. It derives from the “Natural Homage” and is the foundation of the fasting method, marking the beginning of the fasting observance. The ritual includes kindling the incense burner, invoking the perfected beings and sacred ones, paying homage, confessing transgressions, and making three invocations and three bows. This is followed by a statement of the purpose of the fast, the reading of ritual petitions, instruction in the precepts, the conferment of offices, and the announcement of prohibitions. In the present-day court ritual, the phrase “We respectfully follow the prescribed rites to perform the preliminary invocation and make our petition heard” refers to this entire sequence. The closing words of the ritual text, “At dawn tomorrow we shall perform the Way and continue our petition,” mean that the formal ritual of performing the Way on the fasting day is held only the following morning.

When a fast is established for someone, the intention to undertake it should first be reported in advance to the perfected spirits. Ancient ritual codes stipulated that the preliminary invocation be performed at midnight on the day the fast was established. However, Lu Jianji’s Ritual for Lingbao Daoists to Cultivate the Covenant with the Perfected does not include a preliminary invocation. Instead, at dawn on the fasting day it prescribes instruction in the precepts and the conferment of offices, followed by ascending the altar to perform the Way, and then stating the merits and submitting a memorial. The Ritual Code of the Zhengyi likewise says only that a Natural Homage should be performed first when a fast is established; it contains no ritual texts for the preliminary invocation or the dismissal of the altar.

Zhang Ruohai of Yunguang, without grounding his claims in the scriptures, rashly added commentary based on his own views and wrote twenty rules. These seriously contravened the teachings of the scriptures and led later practitioners to perpetuate the mistaken procedure: instructing people in the precepts and conferring offices before the preliminary invocation, then ascending the altar only after receiving the slips recording those offices. Du Guangcheng explicitly criticized this arrangement. He pointed out that, for a major Zhaijiao purification ritual, the person sponsoring the fast must submit a petition in advance. After receiving it, the presiding ritual master, or Gaogong, presents it in a memorial on the sponsor’s behalf. These procedures begin a full month beforehand; afterward, memorials are submitted in order and talismanic commands are issued. All of this is done in advance, and the conferment of offices comes later. If the order were reversed, why would the Gaogong not confer offices even before the advance petition was submitted?

A close examination of the scriptural ritual codes shows that the text for conferring offices was intended for performing the Way at dawn the following day. Thus, the preliminary invocation and the establishment of the altar are not part of the formal performance of the Way on the fasting day. Lu Jianji’s Ritual Sequence for the Lingbao Fast: Illuminating the Lamp, Precept Penalties, and Prayers for Blessings also records that the preliminary invocation is completed first, followed by the transmission of the Ten Precepts and the conferment of offices. The assembled officials kneel to receive their slips; when they perform the Way the following day, each carries out the duties of the office received, and then reads aloud…

“Proclamation and Ritual for the Thirty-Six Prohibitions” is a ceremony for teaching the precepts, assigning additional duties, and announcing prohibitions.

These ceremonies should be held after the Preparatory Rite on the Eve of the Retreat. The relevant liturgical texts give clear instructions, and it is proper to follow them. This tradition remained unchanged from the Jin through the Tang dynasties. Later, Yun Guang and Zhang Ruohai recklessly advanced absurd claims that contradicted the scriptures, and people with shallow learning sometimes followed them. In fact, a broad survey of ancient liturgies makes the original practice clear.

A day of religious cultivation and offerings is called a “purification assembly”; only a period of three days or more is called a “purification retreat.” Some retreats last seven or nine days, and the longest may continue for a month. These arrangements are all recorded in scriptures and liturgies. The Perfected of Taiji expounded the scriptures and recorded the essentials of purification and precept observances. Celestial Master Lu then selected the essentials from the scriptures and compiled rites for purification offerings, repentance, and penalties for breaking the precepts. Whether the rites involve the Three Registers, the Nine Netherworlds, release from trials, or the rite of mud and charcoal, they come in different grades—three days, seven days, one period, or nine periods. Their names may be numerous, but their ritual rules are consistent. If we trace their origins and set aside the teachings transmitted by the Perfected of Taiji and Celestial Master Lu, what other basis could we rely on?

In recent times, the “assignment of duties” rite has added phrases such as “after joint deliberation above and below, so-and-so is appointed to this office.” This is quite inappropriate. How could the office of a high-ranking ritual master, a Daoist who presides over purification rituals and performs rites, be conferred through a group discussion?

The purification liturgy compiled by Li Jingqi stipulates that on the afternoon of the altar-building day, one first performs the “Natural Audience,” followed by the explanation of the precepts, taking refuge in the tent of the Mysterious Master, the assignment of duties, and the proclamation of prohibitions. The Preparatory Rite on the Eve of the Retreat is then performed at night according to the liturgy. This means that two “Natural Audiences” would take place on the day the retreat begins, an unnecessary repetition. We now follow the ancient liturgies throughout: during the Preparatory Rite on the Eve of the Retreat, after completing the three bows, the memorial is read aloud, followed by the proclamation. Before the incense burner is returned to its place, the precepts are explained, duties assigned, and prohibitions proclaimed. This may better accord with Celestial Master Lu’s original liturgy. This book does not presume to follow common custom, and therefore makes this revision.

Preparatory Rite on the Eve of the Retreat and Altar Building

A Song dynasty liturgy states that before first entering the altar tent, one should visualize oneself transformed into a Jade Boy or Jade Maiden beside the Blue Sublime Emperor. Two divine generals emerge in radiance through the “Gate of the Myriad Wonders,” holding banners and tallies as they lead the ritual procession. Next, the officials of the Nine-Phoenix Purification Rite are summoned and directed to sprinkle pure water downward, transforming a mundane place into a sacred realm. Water is then consecrated and the altar purified according to ritual procedure.

Consecrating the Altar and Bowing before the Memorial for Dispelling Impurity

Assignment of Duties

Heaven has six cycles of movement, which turn and begin again. When building an altar and performing the Way, six offices should likewise be established, each responsible for its own duties, and their corresponding ritual ranks should be presented to the heights of Heaven.

Ascending the Altar

When ascending the altar, incense is first burned at the six curtained stations. Then two people lead the ritual praise before the ritual master ascends: one carries the incense burner, and the other keeps the chime. The remaining Daoist participants, who carry ritual implements and guide the ceremonial proceedings, take their places on the left…

The Daoist assembly from the right-hand sequence forms a line before the altar. The presiding ritual master (gaogong) ascends to the outer altar and stands outside the Earth Gate. After silently reciting a spell, he enters through the Earth Gate and ascends to the middle altar. Those on the altar follow as he approaches, circling in the usual manner. The ritual master walks behind the assembly and enters the outer altar through the Xun Gate. Once there, he first makes a formal bow, then leads the way into the Earth Gate, while the assembly remains where it is.

If the ritual master cuts through the assembly and passes them, his demeanor is no longer solemn. Jiang’s Ritual Procedures in Brief therefore also says: “Whenever ascending the altar, the ritual master walks in front; when leaving the altar, he walks behind.” This accords with ancient liturgical practice and is entirely appropriate.

Once the ritual master has entered through the gate, the assembly enters the altar. After circling to the east side of the middle altar, they stand facing west. The Six Offices, the six categories of ritual attendants, remain on the west side of the middle altar, facing east. The ritual master and the ritual officiant ascend together to the Heaven Gate and enter the inner altar. When offering incense at the ten directions of the inner altar, begin in the east by day and in the north by night. Next, approach the imperial table to offer incense; burn incense, silently recite the spell, and perform the visualization according to the ritual.

After the ritual officiant has finished offering incense, he leaves through the Heaven Gate, circles to the left, and stands in the northwest of the middle altar. The ritual master returns to his place, raises the hand censer to offer incense, silently recites the spell, and proceeds according to the liturgy. When the hand censer has been returned to its place, the censer bearer, the chime bearer, and the ritual attendants go first, followed by the assembly. When leaving the inner altar, the ritual master should pass through the Heaven Gate. Some recent practices have everyone enter through the Earth Gate, whether at the middle or inner altar, but leave through the Heaven Gate. These practices do not conform to the rules. The ritual methods transmitted by Du Guangting and Lu Jianji all prescribe entering through the Earth Gate, ascending the altar through the Heaven Gate, and offering incense in the ten directions. This has been the practice since ancient times and should not be altered to follow current custom. The inner altar takes Heaven as its model, so one should enter and leave through the Heaven Gate.

Ritual Chanting

The Essential Principles says: The Perfected Master who transmits the formulas stands in front, with the groups arranged in ranks. The ritual master offers incense, bows three times, kneels, and presents his petition. When the purification rite is complete, he recites:

“May my master attain the Dao, and may I ascend by flight. May the seven generations of my ancestors and parents be delivered, freed from the five sufferings and eight calamities, and soon ascend to Heaven, their names entered in the registers of the immortals.”

Another version reads:

“May my master attain the Dao, and may I become an immortal who flies through the air. May my primordial ancestors be delivered, their sins and sufferings all forgiven, their names entered in the registers of the immortals, and may they ascend to the imperial court.”

The ritual officiant hands down the petition case, which the ritual petitioner receives while kneeling, then reports to the purification supervisor. After the supervisor reads the appointment document, the ritual chanting is complete. After offering incense in the covered corridor, proceed outside the main gate to make the invocation and open the altar. Read the petition for opening the altar, then enter through the gate.

The ritual petitioner enters the outer altar first and stands outside the Earth Gate. He silently recites the spell:

“Four ranks of merit officers, emissaries of dragons and tigers, the vital Qi of Orthodox Unity, the attendant Pure Maiden of the Quiet Chamber…”

Petition for Blessing: May the Openly Radiant Lad and the Maiden of the Highest Mystery serve as attendants and enter together into the Yellow Chamber, so that the matters reported may proceed without obstruction and all reach the hearing of Heaven. (Jade Clarity Instructions)

The Essential Teachings says: Whenever entering a gate, step first with the left foot, then with the right; when leaving, step first with the right foot, then with the left. One should visualize the incense officers and envoys, together with the Lords of the Azure Dragon and White Tiger on the left and right, attending the incense, with the assembled spirit officers standing in attendance as well. One should also visualize one Merit Officer of the Four Brightnesses and one Envoy Who Communicates with the Real, along with two Jade Lads Who Attend the Purification and two Jade Maidens Who Convey Messages, arrayed on the left and right. At night, visualize one Merit Officer of the Four Directions Above, one Pure Maiden Who Attends the Purification, one Openly Radiant Lad, and one Maiden of the Highest Mystery, arrayed on the left and right.

“Entering the household” here means entering the Earthly Gate. When ascending the altar platform today, one should visualize these divine officers to the left of the Earthly Gate and silently recite the incantation. When leaving, visualize the officials and generals and the Jade Maidens conveying the sincerity of the purification; then let them each disperse. According to the Ritual Code of the Three Caverns, this incantation is used whenever Jade Maidens enter or leave the gate. Recently, some people of shallow understanding saw in the Essentials of Zhengyi that this incantation should also be used during morning cultivation, and claimed that the registers and methods of Dongxuan should be applied in the same way. They therefore changed the practice at will. This is mistaken.

Offering Incense to the Ten Directions

The Essential Teachings says: When the ritual master ascends the Gate of Heaven and enters the inner altar, incense must first be offered to the Ten Directions. By day, begin in the east; at night, begin in the north. Each time incense is offered, bow while holding the gui, a jade object used in ritual. After lighting the incense, hold the petition tablet, which identifies one’s name and purpose, and announce one’s name. Then bow and silently recite one’s name and official title, and place the petition tablet to the right of the name tablet. Next, read aloud the petition document, which contains the matter being reported, and burn it. Do the same in every direction.

Petition documents are used only when establishing an altar. For other rites performed on the altar platform, one holds the petition tablet; when dismantling the altar, one uses the petition of thanks, a document of gratitude submitted at the close of the rite.

Offering Incense at the Imperial Table

The incense at the Imperial Table is offered on the central table set before the Supreme Emperor. It is also called the “Cavern Table.” “Cavern” means to connect through: this is the place where one reaches the perfected spirits, burns incense, and offers prayers. In a Daoist ritual hall, it is set before the Jade Clarity; in an altar precinct, it is set before the Three Treasures. The phrase “smoke rises from the censer at the Cavern Table” in Scattering Flowers refers to this table.

The Essential Teachings says: Whenever incense is offered at the Cavern Table, one should first visualize the Three Treasures, then offer incense to the Ten Directions. First visualize the Celestial Worthy of Primordial Beginning seated in the position of the True Yang. Then visualize the Lord of the Way Most High seated on the left and the Grand Lord Lao on the right, each attended by attendants standing beside his seat. The Celestial Worthy of Primordial Beginning shines with radiant light; his guards and attendants are in place, and everything is arranged according to ritual. Next, visualize the thirty-six divisions of the revered scriptures seated to the left of the Three Worthies, attended by Jade Lads and Jade Maidens who serve the scriptures…

Lang Xian, Wang Xian, Xianbo, and Xianqing are visualized in sequence according to the ritual procedure. The Great Master of the Mysterious Center stands to the right of the Three Worthies, facing the scripture, with attendant perfected beings standing on either side.

According to the ritual procedure, during a pure jiao rite one silently recites, “Heavenly Worthy of the Lingbao of the Ten Directions.” During a yin jiao rite, one silently recites, “Heavenly Worthy Taiyi, Savior from Suffering.”

The instructions say: After entering the ritual precinct, stand in the center. Step first with the left foot, then advance by treading the Star-Pearl Radiance Pace—the steps taken according to the positions of the constellations—and form the mudra before the main incense burner.

Incantation for pacing the Lingbao Star-Pearl Radiance Pace:

The original order of Yuqing, Chisu, and Dafan is distributed and set in motion; the star pearls extend everywhere and connect all things. I respectfully obey the command of the Supreme Emperor of the Origin.

Form the Zi-pattern mudra with the left hand, keeping the fingers straight. At the hour of Wu, make the Weiqin mudra. Open the eyes slightly, like the sun and moon.

Incantation for offering incense:

Jade blossoms scatter their radiance; the Nine Qi gather and form smoke. Incense clouds fill the air, reaching to the Nine Heavens. Attendant Incense Golden Youth and Message-Bearing Jade Maiden, please carry my words up to the Emperor. May I attain long life and become an immortal in every life. I earnestly ask that the matters I present and the wishes I seek be granted as stated.

Visualize the Jade Maiden, Golden Youth, and attendant Dragon and Tiger standing beside the incense burner.

Offer incense three times. With the first offering, send it up to the Yuqing realm; with the second, to the Shangqing realm; with the third, to the Taiqing realm.

The numinous radiance and Brahma Qi descend upon my body. The incense rises in flight as an offering, reaching the imperial court of the Dao. I respectfully obey the command of the Supreme Emperor of the Origin.

Form the Three Palaces mudra with the left hand.

The instructions say: Close the eyes and visualize the ritual precinct’s upper reaches opening onto Heaven’s Gate. Yellow clouds intertwine, taking the shape of green-blue clouds and crystal. The sun, moon, and stars shine upon one another, their radiance descending to illuminate the numinous altar. On either side are mushroom canopies and flowered banners, solemn and still. Transform them inwardly: visualize a lotus flower unfolding, with a scene appearing at its center and a solitary golden radiance suspended within it.

Burn a text in jade script in the main incense burner and recite the incantation:

The ancestral Qi of the Origin joins with the sacred writings of the myriad spirits. Without writing, there can be no deliverance; without writing, there can be no radiance. The dragon script of the Red Writings and Jade Casket reveals its light. I now burn this text, causing it to transform and rise, ascending to the Jade Chamber. I respectfully obey the command of the Supreme Emperor of the Origin.

Form the Yuqing mudra with both hands and visualize layer upon layer of radiance shining forth. The towers and terraces of the Golden Gate have three levels. The Most Exalted One ascends nine steps, while light and Qi fill the ritual precinct. With sincere faith, present your petition to the imperial deity, seeking grace and requesting a decree; may the imperial deity grant what is sought. The ritual precinct is like a realm of pure Yang, without a trace of dust. The Jade Maiden and Golden Youth convey the incense smoke and present the memorial tablets; golden radiance…

The talismanic lines crisscross and spread out like patterns. The Five Elders of the left company—the Five Directional Emperors arrayed on the left—ride through the air in vermilion carriages. The thirty-two celestial emperors of the right company descend together in phoenix carriages, hands joined in salute before the Supreme One. The Three Perfected and Five Masters step forward to pay their respects; the Three Officials and Four Saints also descend together on divine light to the sacred altar. Then the Perfected Ones of the Five Sacred Peaks and Four Great Rivers line up on either side to guard and pay homage. The officials of the corridors and halls, the city gods, local gods, and officers of the Thunder Department arrive as escorts, before and behind. At this moment, the sun, moon, and stars shine in concert, their light flowing and illuminating the altar on every side.

Burn the “Talisman for Summoning the Perfected and Calling the Spirits” in the main censer, while praying: “By command of the talisman of the Primordial Beginning, I summon all spirits. May numinous light shine everywhere, and may the three realms be brightly illuminated. The jade talisman flies down and joins the imperial court. I command your servant to present this memorial and report to the Jade Clarity Heaven above. The memorial rides on clouds and rosy mists, ascending without pause; it proceeds straight to the Jade Palace, where it unites with the Dao and becomes perfected. Hasten in obedience to the command of the Primordial Beginning Supreme Emperor.”

“Shangqing Lingbao Yuxu Summoning Spirits: wondrous transformation by divine light, with billions summoned to assemble. Hasten in obedience to the command of the Primordial Beginning Supreme Emperor.”

When reciting “zhongwen,” use the prescribed hand gesture to flick the fingers inward from all sides. Then flick the fingers upward from the central palace to the upper palace, point out toward the Horse direction (south), and finally flick the gesture into the censer.

Incantation for Summoning All the Heavens:

“Three Qi of Dongxuan and Yuanming are formed; they align with the movement of the Five Phases and the circulation of the Three Heavens. Summon swiftly, and arrive swiftly; may all the spirits heed the call. Hasten in obedience to the command of the Primordial Beginning Supreme Emperor.”

Form the Jade Clarity hand seal and flick the fingers to open the Dipper within. The Three Luminaries and the Qi of the Five Directions descend. Celestial Perfected Ones and heavenly maidens attend the incense and convey the words of the memorial. The True Ones of Dragon and Tiger stand before the imperial table.

Incense at One’s Prescribed Place:

This is a ritual arrangement for the altar table. At the beginning of a purification rite, presenting a memorial to the court is of utmost importance, so the prescribed liturgy must be followed. These ritual texts were established to prevent errors of speech or conduct. The officiant stands upright and does not need to hold a scripture, so the altar table is placed in front of the position occupied by the senior ritual master.

Today, many people use a small table large enough only for ritual texts. They then hold a handheld censer while offering incense and silently reciting the prayer. The “secret incantation” means reciting the incantation aloud while inwardly visualizing oneself paying homage to the Emperor. Jiang’s Completed Ritual Manual calls for an additional censer beside the altar table, placed to one side. But this arrangement requires a table that is too large, so it is generally not followed in different regions. When the altar space is narrow and there is no room for incense at one’s prescribed place, the old practice is retained: hold a handheld censer while offering incense.

The prescribed procedure states that the officiant steps back from the main censer to their assigned place, performs three bows, kneels, and offers three sticks of incense using a handheld censer while silently reciting the prayer.

The Dao is learned within the heart and conveyed through incense smoke. Holding the jade censer, one sincerely turns inward to pay reverence to the Supreme Emperor.

May the numinous spirits descend and look upon us. May the immortals’ ceremonial banners arrive before the hall, so that this petitioner may present a report and send it up to the Nine Heavens.

Another incantation:

Form appears through emptiness; the heart conveys its message through incense. Wherever the heart’s intent reaches, it needs neither fire nor smoke.

May the matters presented by this petitioner be sent up to the Nine Heavens, and may the numinous spirits descend to receive the offering, without the need to proclaim it in words.

A “secret incantation” is one whose words are not heard by others. Instead, one keeps in mind the act of paying reverence to the Supreme Emperor. This is why it says, “without the need to proclaim it in words.” Some also say that this incantation comes from the Xuanhe Golden Register Liturgy, compiled by Yang Jie.

According to the ritual procedure, all together pay reverence to the revered masters and visualize them.

“Paying reverence to the masters” means bowing to the three revered masters: the master of the scriptures, the master of the registers, and the master of transmission. The Guangcheng says: “‘Scripture’ carries the meaning of what is ancient and enduring.” The master of the scriptures is the revered master who received the Dao’s teachings from a distant lineage, and is also the master of the registers’ own master. Disciples receive their master’s teachings and do not forget their roots. “Register” carries the meaning of succession: the person who transmits the true teachings, teaches Daoist arts, and passes them down from master to disciple is the master of the registers, and is himself a disciple of the master of the scriptures. “Transmission” carries the meaning of elevation: the master of transmission enables me to leave ordinary life behind and advance in the grades of the Dao, moving from an ordinary person toward a perfected person. No form of cultivation is possible without a lineage of transmission.

Daoist methods cannot be practiced without a lineage. Even a minor technique or a single formula is passed on by a master. All the more so with wearing Fulu (talismans and registers), reciting scriptures and registers, presiding over major rites, directing Zhaijiao (purification rituals), cultivating the Dao, and opening the way for heavenly and human beings: none of these can be done without a revered master. In ancient times, registers were generally transmitted by a master who had himself received them. From the medieval period onward, lineage altars were established, and private transmission was forbidden. Therefore, both the transmission of scriptures and the reception of registers should take the lineage altar as their source of authority.

Those who practice Lingbao methods and receive and uphold purification rites through their master’s lineage should visualize and pay reverence to the three masters according to the methods they have received. If, in addition to receiving registers, they have also received scriptures from another person, they should visualize and pay reverence to that person as well. Receiving a scripture must not lead one to forget the master who transmitted the method. Scripture is the fundamental thread of the Dao; method is the practical application of scripture. To honor the master of the scriptures but not the master who transmitted the method is also a partial observance. Method comes from scripture; without scripture, it is not a true method. Other books and miscellaneous methods studied outside the orthodox teachings are not included among those whose masters should be visualized and honored when conducting a ritual.

The Zongzhi says: “The duty of the chief cantor”—the ritual officer responsible for voicing the liturgical texts during Zhaijiao—is assigned according to the White Emperor of the West. Metal governs severity and killing, so the chief cantor alone leads the chanting of the ritual. Whenever the phrase “All together pay reverence to the masters and visualize them according to the ritual” is chanted, all the officiants present should hold their tablets, compose their minds, focus their gaze, and gather their spirit, then bow in the manner described below.

First contemplate the direction in which the Scripture Master—the teacher who transmits the scriptures—resides. Then contemplate his dwelling, appearance, and name. Pay homage three times in your heart and pray:

“May my master attain the immortal Dao and ascend to the realm of the High Spirits. May he deliver and rescue me, bringing all things to the true Dao. May I too be delivered and rise.”

Next contemplate the direction in which the Register Master—the teacher who transmits ritual registers—resides. Pay homage three times in your heart and pray:

“May my master become a flying immortal and ascend to the realm of the High Perfected. May he open the way to deliver my ancestors of seven generations and my parents, so they may soon be born in heaven. May I attain the true Dao and ascend to the realm beyond form.”

Next contemplate the direction in which the Ordination Master—the teacher who initiates practitioners into the Dao—resides. Pay homage three times in your heart and pray:

“May my master ascend through deliverance to the realm of the High Immortals. May he open the way for me to overcome the five sufferings and eight calamities, so that my name may be entered in the register of immortals and I may remain forever a Perfected One.”

Next contemplate the three celestial masters descending from heaven and pay homage to them. Then contemplate golden light filling the entire room, the Three Treasures present everywhere, circular wheels of light appearing in all four directions, and the immortals and Perfected Ones of the ten directions arrayed before you.

The Scripture Master, Perfected One Yuluoqiao, descends to the altar from the northwest Gate of Heaven, accompanied by white Qi (the vital energy spoken of in Daoism).

The Register Master, Perfected One Zhendenguang, descends to the altar from the northwest Gate of Heaven, accompanied by yellow Qi.

The Ordination Master, Perfected One Guangmiaoyin, descends to the altar from the northwest Gate of Heaven, accompanied by blue-green Qi.

The Spirit Guardians of the Five Directions

Contemplate the righteous Qi of the five directions. This does not mean the Three Plain Clouds. The three names combine to produce the nine Qi; when the nine Qi disperse, they give rise to myriad transformations. Grouped into broad categories, they are the five Qi. In heaven, the five Qi correspond to the Five Planets; on earth, to the Five Sacred Peaks; within the human body, to the five viscera; among the myriad things, to the Five Phases (Wood, Fire, Earth, Metal, Water); and in human affairs, to the Five Constant Virtues. Now, by reciting the incantation and contemplating the descent of the righteous Qi of the five directions, one drives away demonic and baleful influences, making the altar pure and still.

The blue-green Qi of the east belongs to the liver and corresponds to Jupiter. Its season is spring, and its presiding sovereign is the Azure Emperor. All things associated with Wood are governed by the blue-green Qi of the east.

The red Qi of the south belongs to the heart and corresponds to Mars. Its season is summer, and its presiding sovereign is the Red Emperor. All things associated with Fire are governed by the red Qi of the south.

The white Qi of the west belongs to the lungs and corresponds to Venus. Its season is autumn, and its presiding sovereign is the White Emperor. All things associated with Metal are governed by the white Qi of the west.

The black Qi of the north belongs to the kidneys and corresponds to Mercury. Its season is winter, and its presiding sovereign is the Black Emperor. All things associated with Water are governed by the black Qi of the north.

The yellow Qi of the center belongs to the spleen and corresponds to Saturn. Its seasons are the four seasons. The remaining material is missing from the original.

All things belonging to Earth are governed by the central Yellow Qi, or vital energy as Daoism calls it. Accordingly, the troops and retinues of the Five Emperors of the five directions are led by the deities associated with each direction. When carrying out the method of visualization and invitation, imagine in a shift of thought the Qi of each direction appearing in its proper place and color. Officials and military commanders descend within each, answering the invitation of the incantation and guarding the ritual altar where the purification rite is performed.

The Zongzhi says: Close your eyes and meditate quietly for a moment. In your mind, visualize the five internal organs, the Five Sacred Peaks, the Five Planets, and the Five Emperors all guarding you within your body. Then imagine blue, yellow, and white Qi filling the mysterious ritual altar, with the Four Sacred Beasts guarding it and the assembled deities standing in orderly ranks, solemnly positioned to the left and right. Next, turn your attention inward and see golden light shining over your whole body, as though covering it. Imagine the golden light rising first from the lungs and reaching above the neck, where it forms a round halo. It illuminates the ten directions, making everything within the body clear and visible, so that both the interior and the exterior can be seen.

East: Recite the eastern incantation and form the Mao hand sign. Imagine Jupiter’s cavernous portal and cinnabar terrace lying behind the eyes, one inch within. They emit the jade like radiance of the Nine Spirits, blue in color, which shines over and covers the whole body. Then imagine blue light entering through the mouth and nose and filling the liver palace, clear and bright as blue glass. Next, imagine the blue light filling and encircling the whole body, inside and out, and shooting straight toward the east, where it spreads over the altar like blue clouds.

South: Recite the southern incantation and form the Li hand sign. Imagine the Jade Gate and Flowering Chamber of Yinghuo, the planet Mars, lying at the edge of the eyes, five fen within. They emit the radiance of the Three Spirits, crimson in color, which shines over and covers the whole body. Then imagine red light entering through the mouth and nose and filling the heart palace, bright as the sun. Next, imagine red Qi filling and encircling the whole body, inside and out, and shooting straight toward the south, where it spreads over the altar like crimson clouds.

West: Recite the western incantation and form the You hand sign. Imagine the Jade Pendant and Purple Portal of Taibai, the planet Venus, lying between the eyebrows, one inch within. They emit Qi as white and radiant as the Seven Spirits, which shines over and covers the whole body. Then imagine white light entering through the mouth and nose and filling the lung palace, shining like moonlight. Next, imagine the white light filling and encircling the whole body, inside and out, and shooting straight toward the west, where it spreads over the altar like white clouds.

North: Recite the northern incantation and form the Zi hand sign. Imagine the Imperial Abode and Primal Palace of Chenxing, the planet Mercury, lying at the hairline, one inch within. They emit the crystalline radiance of the Five Spirits, purple in color, which shines over and covers the whole body. Then imagine purple light entering through the mouth and nose and filling the kidney palace, shining like purple crystal. Next, imagine the purple light filling and encircling the whole body, inside and out, and shooting straight toward the north, where it spreads over the altar like purple clouds.

Center: Recite the central incantation and form the Zhong hand sign. Imagine the Golden Chamber and Long Valley of Zhenxing, the planet Saturn, lying at the philtrum, the groove between the nose and upper lip, two inches within. They emit the radiance of the Twelve Spirits, yellow in color, which shines over and covers the whole body.

Next, inhale through the mouth and nose a bright, clear light like yellow blossoms, and pour it into the Spleen Palace, the place where the spleen resides. Then visualize the yellow light filling the whole body, encircling it inside and out and shining straight into its center, as though yellow clouds envelop the ritual altar.

Strike the ritual drum twenty-four times.

Guangcheng said: “The purpose of the ritual drum is to set the inner spirit and Qi in order and dispel spirits of demonic influence from outside. It is the first thing to do when conducting a ritual. Whenever the cantor leading the recitation begins, the ritual drum should first be struck twenty-four times. To strike it only once the recitation and visualization have begun not only violates ritual procedure but also shows a failure to understand visualization. How, then, could one claim to understand the laws of Heaven? Later students who have not yet learned ritual protocol may simply imitate their elders. If senior officiants have already departed from ritual law and their successors follow them blindly, that practice will become habitual over time, even if they do not understand its reasoning. It is plainly wrong to care only about making the recitation sound ornate and pleasing.

“The essentials of the Great Method are care and caution, gathering the spirit, and focusing the mind. A ritual must first conform to proper procedure. If one violates ritual law and is inattentive, how can one accord with the Dao? The high perfected ones will not descend, blessings and auspiciousness will not arrive, and one will instead incur blame. To accord with the Great Dao, one must follow the ritual manuals and rules; do not be careless because a matter seems minor. As the saying goes, a deviation of a hair’s breadth leads to an error of a thousand miles.

“The principle says: knocking the left teeth is called the Celestial Bell; knocking the right teeth is called the Celestial Chime; and knocking the upper and lower teeth together is called the ritual drum. Knocking the teeth serves to keep time with the ritual. Twenty-four strikes means three times eight. This is done to summon the three groups of eight radiant beings—the twenty-four spirits within the body—and make the divine perfected ones appear. During the ritual, visualize the spirits and respond to them with Qi, resonating through twenty-four strikes. Envision the spirit and Qi as clear and pure, flowing directly to Jade Clarity, one of the heavenly realms of Highest Clarity. Then visualize the blue, yellow, and white Qi within the body rising from the Cinnabar Palace, the place within the body where Qi is refined. It passes through the Five Viscera and ascends to the Muddy Pellet, the divine court within the crown of the head, then reaches the Gate of Heaven and joins with the mysterious, original, and primordial Qi, forming a crystal palace. The high sages dwell within it, with the perfected beings arrayed around them.”

Open the incense burner and send forth the spirit.

Burn the talisman of the Manifestation of the Shining Spirit, summoning the incense officers and the various talisman officers.

The principle says: “The ritual master holds the hand censer and quietly visualizes themself amid clouds of blue, yellow, and white Qi. Within and without, all is deep and still; the four numinous beasts stand guard, and the myriad sages are arrayed in solemn ranks. Then form the Central Cinnabar Mudra and proclaim, ‘The Unsurpassed Three Heavens.’ After this, let the spirits depart from the body in accordance with ritual law. ‘Sending forth the spirit’ means dispatching the incense officers, the memorial officers, and the hundred guardian spirits. It does not mean dispatching the officials responsible for presenting petitions, memorials, or written texts. The spirit and Qi and Heaven and Earth…”

As each place is named, the spirits follow the intention of the mind and travel there: to heaven, they move unseen through heaven; to the earth below, they move unseen through the earth. The Scripture of Deliverance (Duren Jing) says, “They roam above in Highest Clarity and descend below to dwell within the human body.” This describes just such a process.

“Opening the incense burner” means lighting incense outwardly to express sincerity. “Sending out the officials” means dispatching spirit officials inwardly, through the mind. When both inner and outer intentions are sincere and focused, the spirit officials can travel freely between heaven and earth. This is called “communicating with the Real and reaching the numinous”: connecting with the realm of the Real and enabling the spirits to respond.

Recite, “The Three Qi of the Mysterious Origin, the Beginning of the Three Heavens, supreme above all,” and invite them to descend into the bodies of the officiant and those present. Then, according to the ritual instructions, summon the Three-Five Merit Officers, the left and right official messengers, the left and right incense-bearing courier-dragon riders, the attendant incense-serving Golden Boys, the message-bearing and flower-scattering Jade Maidens, the Five Emperors’ command officers, the daily incense officials, and the other spirit officials. The earthly-branch characters and instructions in parentheses are ritual markers used to guide the procedure.

Visualize the courier-dragon riders, dressed in red and wearing black headscarves, descending from the Gate of Heaven with the merit officers, attendants, incense officials, and others. Then visualize the courier-dragon riders and the other officials within your own body emerging from your brain. Each joins with its counterpart to form a single being, and they come to the altar to stand in attendance on the left and right, thirty-six on each side. Next, follow the instructions to inform the local earth deity and transmit the memorial to the imperial court. Visualize the courier officials receiving the message, then carrying the incense away.

Then silently recite the spell: “Within, there is radiance; beyond, there is direction. Within and beyond, all is clear; not a single image remains.” This means that both the mind and the external world are bright and clear, without stray thoughts or other images. Wait in stillness, and the forms of the spirits will appear.

The ritual instructions say:

The Mudball Palace, the inner site of cultivation within the crown of the head, rises high, with nine palaces arrayed around it.

At the First Peak, red radiance and purple mist swirl; the Jade Emperor, the Heavenly Sovereign, dwells within.

Now strike the jade chime and sound the golden bell, summoning the myriad spirits to pay homage beneath the heavens.

The Crimson Child of the Middle Realm conveys the Heavenly Emperor’s decree, passing through every palace and going there in person.

The Perfected Ones take their places in order; do not hurry.

Speed through the twelve-storied tower, look up toward the celestial court, and bring the eyes together.

Together, praise the Heavenly Emperor’s sacred virtue and achievements.

The Heavenly Emperor sits upright and governs the world through Wuwei, the pure and still Way.

The people are thereby peaceful and harmonious; ruler and ministers rejoice, and life endures without end.

Heaven and earth are preserved for long ages, and the myriad things return to unity.

Sending out the officials (dispatching the spirit officials).

“Bringing Forth the Officials” refers to making the true officials, clerks, and soldiers within a high-ranking ritual master manifest. During the rite, first visualize a large vermilion gate opening on the forehead, eighteen inches wide. This gate is the portal within the brain. The clerks and soldiers emerge through it and assemble before the altar. The practitioner must unite their Qi with their Shen, allowing them to flow together without obstruction. Only then can they enter the realm of the ritual method and achieve the wondrous efficacy of the Lingbao descending and the perfected ones appearing. This method should not be disclosed carelessly; it must be secretly transmitted by a master.

Usually, the three generals and the Four Spirit Deities are first brought forth to guard the front, back, left, and right. Only after that should the officials be brought forth. This method is used only when reciting the petition for establishing an altar; it should not be used on other occasions.

The instructions say: First click the teeth together twenty-four times, then kneel upright and visualize the Four Spirit Deities emerging from the head and taking their places at the front, back, left, and right. Next visualize the sun, moon, and five planets covering the crown of the head, with the Northern Dipper enveloping the body. Green Qi from the liver fills the Mysterious Altar, shining like the sun and moon.

Then visualize the three generals emerging from their corresponding places in the body: General Tang emerges from the left kidney, holding the marshal’s jade tally; General Ge emerges from the right kidney, holding the Great Mang halberd; General Zhou emerges from the heart, holding the Spirit-Wielding jade axe. Next visualize the three generals above the Heavenly Gate descending to join the deities manifested within the body. They all wear crimson robes with wide sleeves and jade crowns adorned with cloud patterns, and stand in front. Each troop numbers two hundred thousand soldiers. Dressed in bright red, they cut an imposing figure, each troop emerging from its assigned palace.

Next visualize the officials of the Five Phases within the body appearing in turn: nine Wood officials emerge from the liver, carrying bows and standing on the left; two Fire officials emerge from the heart, carrying spears and standing in front; seven Metal officials emerge from the lungs, carrying swords and standing on the right; five Water officials emerge from the kidneys, carrying halberds and standing behind; twelve Earth officials emerge from the spleen, carrying lances and standing slightly to the right in front. The generals of the Five Virtues in the four directions each emerge from one of the five organs. Wearing robes in five colors and with forms like jade, they line up according to their directions. This is the process of summoning and manifesting the divine officials within the body according to the prescribed method.

Bringing Forth All the Officials

After completing the visualizations in the order given above, form the Dipper mudra and proceed through the sequence of mudras, ending with the mudra for returning to the Supreme Emperor. Recite, “I respectfully bring forth the celestial warriors and powerful attendants within my body,” visualizing each deity emerging from the body in turn. Then visualize the clerks and soldiers emerging from the brain and lining up on the left, right, front, and back.

Next, follow the sequence of hand mudras, tracing from the markings on the middle finger down to its base, then along to the Si mark. Flick the fingers and recite the incantation: “The whole body is empty and still; what goes out, and what comes in? Take this as the ritual form, and let it reach the breath.” Then summon the officials and deities within the body one by one.

The True Officials of the Five Bodily Parts Emerge from the Five Organs

The “true officials of the five bodily parts” emerge from the five organs. At the end of the passage, the text mentions “the two officials, the High Immortal and the High Spirit, serving directly at the shoulders…” The original text seems to be incomplete here, so it cannot be fully interpreted.

The Direct Emissary Merit Officer at the You position, who carries out assigned missions, and the Zhengyi Merit Officer emerge from the shoulders. Some accounts say they emerge from the kidneys; others say they emerge from the cheeks.

The Healing Merit Officer at the Zi position emerges from the heart. The left and right officials serving the spleen emerge from the spleen.

The Yin-Yang Spirit-Decree Officers at the Wu position emerge from the lungs, holding banners or tally tokens. Some versions say they emerge from the heart and kidneys. The Red-Talisman Officers of the supply carts at the Chou and Yin positions emerge from below the navel. They appear as Daoists of antiquity, standing beside the carts or driving them. Some versions say they emerge from the Chen position.

The Strong-Wind Officer at the Si position emerges from the left thigh, appearing as a scholar of antiquity and riding an unusual beast. The Mounted Courier Officer at the Wei position emerges from the right thigh. He appears as a scholar of antiquity, wearing a cap and robes, riding a blue horse, and standing beside a cart to drive it.

Some accounts say that the Strong-Wind Officer and the Mounted Courier Officer emerge from below the left and right knees, transforming into twelve strongmen who ride suanni, a mythical fierce beast. The Post-Horse Memorial Officer at the Shen position emerges from the two lungs, the neck, and below the feet. He appears as a scholar of antiquity riding a red horse.

The Flying-Dragon Mounted Officer at the Xu position and the Wolf Officer at the Hai position emerge from the neck, holding precious swords and wearing ochre-colored garments. Some accounts say their garments are vermilion. The Tiger Guards emerge from the nose and have the form of tigers; some accounts say they emerge from between the eyebrows.

Some accounts say the Officer Who Detects Treachery emerges from the two kidneys, corresponding to the Kan position. They emerge from the heart, appear as scholars of antiquity, and ride lions. The Hooked Cavalry emerge from the large and small intestines. They appear as scholars of antiquity, ride lions, and have jade-green bodies. Some accounts say they emerge from the heart, ride the Qi of cinnabar clouds, and receive its protection, corresponding to the Gen position.

The Three Officials’ Aides, who assist the Three Officials, are three in number. They emerge from the navel and resemble Daoists. Some accounts say they emerge from the stomach. The Heavenly Cavalry and Armored Troops emerge from the left and right arms and number twelve. They wear golden armor and carry weapons.

The Heavenly Strongmen emerge from the left and right shoulders and number twelve. They resemble divine kings. Some accounts say they emerge from the kidneys or between the eyebrows; others associate them with the Xun, Li, Kun, and Dui directions.

The Officers Who Regulate and Uphold Order, Gather Qi, and Consume Qi emerge from the nose in the form of strongmen. The officers who gather and consume spirits, ghosts, poisons, malevolent influences, essences, and pestilence number two for each kind, thirty-six in all, and emerge from the twenty-four joints. Another account says that the seven kinds of officers who gather and contain things emerge from the breath in the nose. They all appear as Daoists wearing black headcloths and vermilion garments.

The Officer Who Punishes Talismans and Destroys Temples is one in number. He emerges from the heart and resembles a Daoist. The Lords of the Local Altars and Communities, the deities of local altars and villages, emerge from the liver. They wear blue-black garments, and Dao…

The ritual master (the Daoist who presides over the ceremony) composes his appearance and stands at the Earth Gate (a designated direction or position within the altar space). His bearing is solemn and orderly, and those standing to his left and right are properly aligned. “My lord”—perhaps a ritual command or form of address here—“halt.”

The divine lords, generals, and officials withdraw behind the assembly. The original phrase “zi lun / hai dan” appears to be a ritual marker, but its meaning is unclear.

The rite called “dispatching the officials” (summoning and sending forth divine officials) is performed when an altar is established to pray for the construction of a ritual space, in accordance with the prescribed procedures. If that is not the purpose, the rite is unnecessary. The same applies to the first audience rite and to the rite of thanksgiving (a ritual performed at an altar to repay divine grace).

Proceed according to the liturgy.

The ritual master holds the gui (a jade token used in ceremonies) upright and stands straight. He visualizes himself becoming a perfected one, announces his ritual rank, and petitions the holy perfected beings. The rite is complete.

Next comes homage to the Ten Directions, beginning here. Heaven generates Water first, the primordial Qi of Heaven; all the stars turn toward the North Pole, so the rite begins here as well.

The Guiding Principles say: The ritual master and the officials serving in the purification rite face each direction in turn and offer incense to the Ten Directions. They offer incense once in each direction, then return to their original place and bow once. When the rite is complete, they kneel upright and repent.

Repentance

The Guiding Principles say: The ritual master kneels before the incense burner and repents. The altar officials and others, while undertaking the purification rite and practicing the Dao, have violated prohibitions and liturgical rules and committed many offenses. Now they sincerely wish to practice the Dao before the altar, free from demonic trials and obstacles, and to communicate successfully with the spirits. They then repent for the misdeeds of the three actions—body, speech, and mind—and the failings of the six faculties: eyes, ears, nose, tongue, body, and mind. They also repent for the sins accumulated by the deceased over many lifetimes, and pray for divine grace, so that the dead may be delivered and the merit of the purification rite brought to completion.

Homage to the Scripture in Three Invocations

The Guiding Principles say: After repentance, one should properly pay homage to and recite the scripture. Therefore, the “Three Invocations” are chanted while performing the paced ritual walk known as buxu, and homage is paid three times.

Homage to the Three Treasures

The Guiding Principles say: Whenever homage is paid to the Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—one should quiet the mind, act with sincerity and reverence, and bow three times.

Setting Forth and Revealing

To establish a Jade Terrace altar, a splendid Daoist ritual altar, is to model it on the patterns of Heaven and Earth: to arrange the positions of the sun, moon, and five planets, harmonize Yin-Yang, set the celestial measurements of the constellations in order, and establish the ritual space. In this way, an ordinary place can be transformed into Golden Gates, Jade Steps, and a jade palace terrace, where the Most Perfect and the myriad holy beings are invited to assemble in attendance.

At the beginning, the directions east and west were not yet fixed, and form and Qi were not yet settled. Yet through the use of ritual techniques in the space between looking up and looking down, all can take shape as easily as turning over one’s palm. At this point, the jade characters of the Five Directions and the Twenty-Eight Lunar Mansions should be arranged, so that the divine perfected beings descend and secure the Five Directions, expelling demonic Qi and purifying the altar. The altar should combine the principles of the square and the circle, giving movement and stillness each their proper place. Then the highest gods can dwell securely amid profound transformations, and the courses of the sun and moon can be brought to order.

This is like a ruler sitting in the depths of his palace while the ministers each govern according to their appointed duties. Thus, when establishing the altar, the ritual arrangements begin with the left division. The left division belongs to Great Mystery and is the court of the perfected masters of the Three Heavens’ Left Palace, where they attend court and administer affairs. When laying out the true writings—the Daoist ritual texts and formulas—one must follow the rules with the utmost care. This method has four parts. The first is to lay out the true writings of the Five Heavenly Emperors and invite the heavenly hosts and their divine forces to descend and secure the Five Directions. The “Five Texts” are the true writings of the Five Directions…

Harmonize the two Qi of Yin and Yang to protect and stabilize the ritual altar, and burn the talismans of the Five Emperors who nurture all things.

Invite the sovereign lords of the Thirty-Two Heavens to descend, and read the memorial texts according to the cardinal directions. The second practice is called “offering”: present colored silk, golden dragons, and jade discs to show sincere devotion. The third is called “displaying the perfected writings.” These writings are precious chapters of the Nine Heavens and wondrous spiritual bridges amid the auspicious clouds. Written by magical methods and engraved in seal script, they can stabilize the sun and moon so that they neither grow dim nor stray from their proper courses. They can also avert calamities among the people. The fourth and fifth chapters gather the power of the stars throughout the celestial sphere by means of the Qi of the Nine Heavens and the secret names of the various heavens, shaping them into written forms. In this way, they can harmonize the Earth’s Qi channels and transform Yin Qi into Yang Qi; they can also deliver the souls of the dead who lie submerged in the long night of the Nine Darknesses, helping them ascend together to Vermilion Mound.

This is what is meant by the completion of the Four Emblems. Today, some people of shallow learning regard the recitation and exposition of the perfected writings merely as names for ritual procedures. They think that an agreeable chant and the recitation of the scripture are enough to complete the rite, and make no further inquiry. They truly betray the power of delivering all beings from suffering. How can this fail to grieve us?

Guangchengzi said: In ancient times, after the Primordial Beginning Heavenly Worthy opened the division of chaos, he unfolded the diagram of the Three Qi. Using the primordial essence of the Great Dao and the Qi of True Unity, he formed the Numinous Treasure Red Writings, shaped them into characters, and sent them down to the five directions to stabilize Heaven and Earth and summon the perfected spirits. Through these perfected writings, Heaven and Earth were stabilized, the sun and moon shone brightly, ghosts and spirits were delivered, and the people gained long life. The perfected writings circulate in the world, able to dispel heavenly calamities and protect emperors; in the lower realm, they avert harm and save the people, subdue ghosts and spirits, and rescue the souls of the dead in the netherworld. Nothing lies beyond their power.

The scripture says: “Without the perfected writings, the myriad things cannot shine, cannot grow bright, cannot be established, cannot be completed, cannot be delivered, and cannot grow.” It also says: “The Red Writings, jade characters, and Eight Mighty Dragon Writings can protect against and restrain the cycles of tribulation, keeping Heaven in existence for a long time.” These are the wondrous functions of the five chapters of the Numinous Treasure’s perfected writings. They can set Heaven’s laws in order, harmonize Yin and Yang, deliver the souls of the dead so they may ascend, protect emperors, rescue those sunk in suffering, connect the netherworld with the realm of the living, resolve enmities, erase offenses, and help people escape death and prolong their lives. Thus, no suffering born of life and death is beyond their power to relieve.

When performing Zhaijiao, place the perfected writings and jade characters in the five directions to protect and stabilize the ritual altar. At the end of the rites, gather up the talismans and burn them, letting the ashes drift away with the blue smoke. The specific procedures are set out in the Jade Instructions. If a cultivator of the Dao seeks, through cultivating the perfected way, to transcend the world of dust and enter the registers of the immortals, forever leaving the jurisdiction of the ghost officials, they should write the perfected writings and engrave them on jade tablets during the Three Primordial Festivals, the Eight Seasonal Nodes, on a Jiazi day, or on their own birth date, then cast them into a famous mountain to erase the record of offenses left from past lives…

Once the merit and honor have reached the Celestial Court and the task is complete, proclamations are made to the heavens three times. The Three Offices and Nine Bureaus—divine agencies in Daoism that oversee Heaven, Earth, Water, and various affairs—record his good deeds.

Once his merit and virtue have reached the Celestial Court, the heavenly gods all come to honor and protect him. The Five Emperors, the celestial rulers of the five directions, stand guard, while the gods in charge of the Three Realms come out to welcome him. Thousands of demons and myriad spirits dare not intrude recklessly. The scripture says that when one’s resolve is firm, all one seeks and aspires to can be accomplished. His ancestors and parents for seven generations can also ascend to the heavenly palace; the living and the dead alike receive blessings and good fortune. The blessings accumulated follow one like a shadow, responding in kind.

Using the Red Writings of the Five Elders when establishing the altar

At dawn on the first day, use the Red Text of the Merged Cavern. At dawn on the second day, prepare either the Jade Text for Suppressing Evil or the Jade Calendar of the Origin Cavern. At dawn on the third day, use the Five Talismans of the Numinous Treasure, perform a Zhaijiao purification ritual by setting up the altar and making offerings to the gods, and recite the hidden words of the Great Brahma.

Text for Inviting the Perfected

The instructions say: Whenever the jade characters of the Five Directions are to be displayed and invoked, first perform the rite of invitation and descent. Place the ritual document or token serving as proof of the True Writings on the altar table. Burn incense, bow three times, kneel, and make a formal petition. With both hands, form the Ten Heavens hand seal and direct it toward the Celestial Court; then form the Jade Clarity hand seal and click the teeth seven times. Visualize the eyes emitting light like the sun and moon, rising straight to the Celestial Court and radiating around you. Then visualize yourself moving within the light of the sun and moon, with the Original Beginning, the Void Emperor—a revered Daoist deity—within it, as though you were inside a circular halo. Next, visualize the eyes once more emitting radiant light that meets the light of the sun and moon.

Then face the gods and make a formal petition. State your sincere devotion during the purification retreat, and ask that the Purple-Yang Jade Casket, a sacred jade register or document box, be opened, and that the jade text and True Registers be bestowed upon you. They are to protect the purification altar, dispel its former influences, and summon the Perfected Spirits to descend. After offering prayers according to your wishes, silently recite the “Secret Spell for Inviting Descent from the Void”:

“Most High, Great Existence, Jade Clarity, cloud-lit precious registers of the myriad gods: descend throughout the imperial court. Swiftly, swiftly, by the command of the Original Beginning Supreme Emperor.”

Then visualize the Supreme Emperor releasing a beam of radiant light in a hundred colors and directing it into the True Writings. Form the Jade Clarity hand seal, gaze at this primordial Qi, and inhale the light of the sun and moon before you. Visualize the most exalted spirit returning directly into you and becoming one with you. Then click the teeth three times, swallow a mouthful of saliva, and place the ritual objects in their prescribed directions.

Placement in the East

Place incense on the table in the east and burn the Talisman of the Azure Emperor Who Nurtures All Things. Read the petition for the East, then place the True Writings on the table and secure them with the Golden Dragon ritual token. Next, read aloud the jade characters of the East.

Visualize the Qi of the liver issuing from both eyes and joining with the Qi outside. It gathers into a blue forest of Qi, which forms a cloud tower and jade palace, with the Azure Emperor dwelling within. The Eight Lunar Mansions of the East circle the palace in homage, while stars fill the sky. A stream of blue Qi and golden light emerges and points toward the Li Palace. Draw this blue Qi in through the mouth and take it into the liver’s inner chamber.

Set up an altar in the south, burn incense, burn the Nurturing-Life Talisman of the Red Emperor, the sovereign of the south, and read the memorial to the south. Place the true text on the altar and secure it with the Golden Dragon ritual token; then recite the Jade Characters of the south. The practitioner visualizes the Qi of the heart within, issuing from the throat and tongue and joining with the Qi of the outer world. In the air, it condenses into Brahma-Qi, which gathers to form a palace where the Red Emperor resides. The Eight Lodges of the south face inward to protect him, while the stars are arrayed around them. Within the palace, a red Qi is conceived and generated, winding its way through the west. The practitioner draws in this red Qi through the nose and guides it into the Cinnabar Palace, the body’s Dantian.

Set up an altar in the west, burn incense, burn the Nurturing-Life Talisman of the White Emperor, the sovereign of the west, and read the memorial to the west. Place the true text on the altar and secure it with the Golden Dragon ritual token; then recite the Jade Characters of the west. The practitioner visualizes the Qi of the lungs issuing from the eyes and joining with the Qi of the outer world. It condenses into form and gathers into a palace of crystal and colored glass, where the White Emperor resides. The Seven Lodges of the west face inward to protect him, and the light of the Dipper stars shines in interwoven rays. A golden-white Qi is conceived and transformed, reaching the north. The practitioner draws in this pure Qi, the white Qi, through the nose and guides it into the Lung Palace.

Set up an altar in the north, burn incense, burn the northern Nurturing-Life Talisman, and read the memorial to the north. Place the true text on the altar and secure it with the Golden Dragon ritual token; then recite the Jade Characters of the north. The practitioner visualizes the Qi of the kidneys issuing from both ears, circling outside the body and condensing to form a palace where the Black Emperor resides. The Eight Lodges of the north stand in attendance, their Dipper lights joining together. Qi surges upward and downward, connecting with the central palace. The practitioner draws in the Qi gathered earlier through the nose and takes it into the Dark Palace, deep within the body.

Set up an altar in the center, burn incense, burn the Nurturing-Life Talisman of the Yellow Emperor, the sovereign of the center, and read the memorial to the center. Place the true text on the altar and secure it with the Golden Dragon ritual token; then recite the Jade Characters of the center. The practitioner circulates the essence of the Cinnabar Palace and joins it with the Qi of the Spleen Origin, then expels it from the mouth. Outside the body, the Qi gathers and forms three palaces, each with three tiers: upper, middle, and lower. The Yellow Emperor resides within them. Yellow Qi fills the palaces, spreading in all directions and joining with the Qi of each quarter. Above are five stars, shaped like a wheel and suspended overhead; their light shines downward and is reflected within the practitioner. The practitioner then draws in and absorbs the two Qi, swallows the saliva, and closes the rite before withdrawing. This process is called “the Five Emperors mounting radiant clouds to pay homage in the Great Luo Realm”: that is, visualizing the sovereigns of the five directions riding clouds and light to pay homage in the realm of Great Luo Heaven.

Another account says to visualize the sovereigns and armies of the Thirty-Two Heavens of the four directions, together with the star lords of the Twenty-Eight Lodges, descending to the ritual altar. In the central palace, one visualizes the Yellow Emperor of Heaven, the armies of the Three Heavens, the great gods of the Three Heavens, the Star Lord of Earthly Virtue, the Nine Immortals and Nine Sages, and the Golden Lads and Jade Maidens descending to the altar. Read the memorial to the numinous officials of the ten directions and leave it on the altar; then disperse the altar, bringing the ritual to a close.

After carrying out the memorial according to its wording, either burn it, or perform the rites and set up an altar. The wording of the memorial for setting up the altar is given here. Then perform the steps of the Dipper constellation, ascend through the air to pay audience, and carry out the visualization according to the prescribed liturgy.

Explaining the Precepts

The Essentials says: The ritual master circles the altar once, then stands facing east and calls out loudly, “Let all the officials bow their heads and prostrate themselves.” The assembly silently bows three times toward the ten directions, beginning in the north. The officials sit on the west side facing east, while the disciples gather before the altar to receive the precepts together. The ritual master follows the liturgy, takes up incense three times, and proclaims the precepts. When finished, the master circles the altar once and returns to the ranks.

Supplementary Appointment to Office

Heaven has six cycles of movement, so six offices have been established. When conducting a purification ritual or practicing ritual methods, the six offices should be assigned separately, in accordance with Heaven’s arrangement.

The Essentials says: The recipient of office goes with the six officials to the tent of the Mysterious Master—the revered teacher who presides over the transmission of ritual office. They offer incense and bow three times, then kneel at length and lift the inscribed tablet to receive their appointment. At this moment, they should silently visualize the Three Officials and the Mysterious Master holding to right purpose and single-minded sincerity as they proclaim the precepts and establish an oath-bound covenant. From then on, they should report their daily conduct to the Purification Supervisor, the cleric who oversees the purification ritual. After bowing three times to the scripture, they withdraw. On returning, they perform the same rites again, without omitting even a moment.

Proclaiming the Thirty-Six Prohibitions

The recipient of office sits level with the other officials and proclaims the prohibitions. The Purification Supervisor receives the tablet of penalties and bows three times.

Presenting the Memorial to the Mysterious Court

Following the liturgy, the recipient of office visualizes approaching the Great Mysterious Bureau in the Three Heavenly Gates, the palace of the Great Mysterious Master of the Law. There they pay audience according to the rites and are granted a seat. Then they visualize rising once more and presenting the meaning of the memorial; next, they imagine the text being reviewed and copied out, then issued throughout the Three Realms. They bow in thanks and depart from the Three Heavenly Gates.

Next, following the liturgy, they gather in the officials and attendants, restore the incense burner, and give thanks for the Mysterious Memorial. The memorial is not issued again; in moving and standing, they recite, “Good.”

Restoring the Incense Burner and Returning the Spirits

Burn the talisman for returning the radiant light and bringing the retinue back.

The recipient of office holds a hand censer and invites the spiritual officials to return to their places. They visualize the officials proceeding in order from the Zi-hour wheel to the Hai-hour wheel, entering the central configuration and performing the formula of the Three Realms. With the sword fingers, they flick the fingers and visualize the spirits returning. They draw in a breath, swallow it, and send it to the Dantian (energy center).

Esoteric incantation:

“May the true officials of the five bodily forms within me, the merit officers, their attendants, and all the others summoned earlier enter through the Gate of the Myriad Mysteries: those on the left return to the left, and those on the right return to the right. Then I summon them to return to their proper places, with everything carried out as before.”

They visualize the Supreme Emperor, the Heavenly Perfected, and the officials of the Three Realms ascending together into the heavens, leaving only the officers and troops of the Five Emperors to guard the altar. All the spirits return through the fontanel at the crown of the head, are gathered into the Three Palaces, and merge into one.

Descending Through the Heavenly Gate and Exiting Through the Earthly Portal

Nighttime incantation for leaving the household:

“Mysterious Qi arises from Great Yin; the eight windows open and shine. The earlier memorial has already reached above, and the Maiden brings spiritual response.”

Following the movements of the mind, perform the rites to awaken and transform, and to pacify the Yellow Court—the central region within the human body, also understood as the dwelling place of the inner spirits. When the rite is complete, all return to their proper places, and the spirits are at rest.

Visualize the divine officials, their officers and attendants, and the Jade Maidens—female immortals who serve the spirits—conveying the sincerity of the purification offering. Then each departs.

Leave the ritual precinct. Burn incense before the curtain of the Dark Master, the patriarch in the transmission of Daoist rites, and bow three times. Then kneel to present the report and give thanks.

Bow three more times, rise, adjust your robes and headwear, and return to the quiet chamber and your place. Burn three sticks of incense, then bow three times.

The True Master and all the divine officials each return to their proper places.

The Great Rites of the Numinous Treasure of Highest Clarity, fascicle 56.