Also known as the: 三皇文 (sān huáng wén); 三皇經 (sān huáng jīng); 三皇内文 (sān huáng nèi wén); Version transmitted to Ge Hong: 小有三皇文 (xiao you sān huáng wén)
Is the Seal of the Nine Immortal Realms 九老仙部印圖 from the Secret Book of the Three Sovereigns 三皇內文遺秘, which is now canonized in the Daozang, or Taoist Canons, part of the lost, legendary grimoire, the Book of the Three Sovereigns 三皇文?
According to lore, during the Three Kingdoms Era (220 – 280 AD), the Taoist mystic and later an ascended master Bó Hé 帛和 finds this text buried inside a stone wall atop Mount Xīchéng 西城山. From Bó Hé’s teachings arose of the earliest traditions of Taoist magic: the School of Bó Taoism 帛家道 (bó jiā dào), or The Way of Bó. Popular among the upper class during the Jin (266 – 420 AD) and Wei (386 – 534 AD) dynasties in the northern central plains of China, the tradition focused on study of the Book of Three Emperors and formulated their own approach to talismanic magic, invocation of gods, and alchemy.
Then, around 300 AD, atop Mount Songshan 嵩山, the Taoist occultist Bao Liang 鲍靓 receives this text painted on silk, as transmitted to Bó Hé. Bao Liang was a renowned master of various occult practices, from astrology and alchemy to necromancy. He married his daughter Bao Gu to the alchemist Ge Hong.
also known as the Wen Shi Zhen Jing: Sutra of Magical Spells and Aphorisms for Attaining Primordial Truth
The more recognized naming convention for the sutra is the Guan Yinzi (闕尹子) or Wen Shi Zhen Jing (文始真經) attributed to the gatekeeper who Laozi encountered.
The Guan Yinzi (or Wen Shi Zhen Jing)
According to lore, the gatekeeper at the Western Pass, named Yinxi 尹喜, later given the name Wenshi (文始), transcribed the teachings of Laozi and that text became the Tao Te Ching (道德經). Alternate tellings have Laozi writing the teachings down into two books himself, which the gatekeeper then receives.
Guan Luo Yin 觀落陰 is a practice of wu shamanism 巫術 found primarily in the South Pacific. While methodologies will differ, one approach is as an astral journey to the underworld to see the spirits of those who have passed on; another is as a method of “remote viewing.”
Some traditions conceptualize the descent as beginning from the entrance to a cave at the base of a mountain (associated with the Kunlun Mountain). Others conceptualize it as a palace with many floors descending (as opposed to ascending the way floors of a building are constructed in the physical earthly world).
This video serves as an introduction to the practice.
Continuing from what I said in the video chat, if this is something you seriously want to do, then start by getting that three-ring binder. Though I think organizing it into eleven sections is sufficient, I noticed you can’t buy packs of just eleven binder dividers. They come in sets of 12, so that’s fine. Having a final “Miscellany” tab is always a good idea.
The above video commentary is a short introduction to esoteric Buddhism, covering the distinctions between sutra-based Buddhism and tantric Buddhism. As noted at the end of the video, this write-up will give instructions to the “homework assignments,” practica[I don’t know why I’m such a nerd and called these “homework assignments”] intended to give you a firsthand experience with Buddhist folk magic.
Timestamp 11:39 Addendum: Oops, I cut out too much of the raw video chat and omitted the part where I talked about where I was going with this. =) So if you were left confused, it’s not you, it’s me. =) Continuing from what I am saying at this timestamp, if tantric esoteric Buddhist cultivation is characterized as a “shortcut” to the destination but one that’s far more dangerous and riskier terrain, then endeavoring to take this route all but requires a highly skilled guide to help you navigate the tougher terrain. It’s not a route you’d want to go at on your own or, worse yet, with a guide falsely self-proclaimed as a lama or spiritual leader who will lead you astray, or who isn’t equipped to help you deal with mara. Thus, the framing of the question shouldn’t be “is it open or closed,” but rather as “what, really, would be the most assured path for you?” Can you fully trust someone else’s claim of endowing you with the empowerment you’re seeking?
Taipei Katok Ten Directions Buddhist Association
As a beginner-level introduction, these practices are intended to be general enough for all, so you’ll be encouraged to piecemeal neutral elements often found in esoteric Buddhism and graft it onto your preexisting practice, and most importantly of all, your local environment.
Taipei Katok Ten Directions Buddhist Association
Just like esoteric Buddhism takes on the indigenous practices and magical systems from the land it touches, be that Bön folk magic syncretized with Buddhism in Tibet, Taoist mysticism with Buddhism in China, Shinto in Japan, or tantric Buddhism melded with Tai and Hmong shamanic practices in Southeast Asia, you’ll be working with features of esoteric Buddhism syncretized with what’s native to you.
Click on the above image file to download and use freely (but reverently, please). The image file is in 400 dpi and should print okay at 9.5 inches x 9.5 inches. So don’t go much larger than that, but you can go smaller. Actually 11″ x 11″ should still be fine.
All the extra border is to allow for bleed margins.
This is a crash course on the Wu Xing 五行, Five Dynamic Movements, though you’ll often see it called the Five Elements of East Asian metaphysics. These are five alchemical agents of change to describe how yin and yang qi create, destroy, and thus transform the physical world.
1/30/2023 Erratum Update: A few of the correspondence rows in the Metal and Earth columns got flip-flopped in the subsequent reference chart. If you downloaded the table before 1/30/2023, please delete it and re-download the rectified version. ❤
I say “East Asian” here because it’s not limited to any one culture, ethnic group, or nationality, not to mention the concept itself is much older than modern-day borders.
Consider these eight solar terms, their dates based on solar longitude (the path of the sun) and how they compare to close equivalents in the pagan Wheel of the Year:
The Four Beginnings 四立
1. 立春 Start of Spring Feb. 3–5
2. 立夏 Start of Summer May 5–7
3. 立秋 Start of Autumn Aug. 7–9
4. 立冬 Start of Winter Nov. 7–8
I apologize in advance if my mode of presentation here is going to be a bit overwhelming. In retrospect, I should have taken more time thinking on pedagogy and how best to organize this material so it’s less everything-all-at-once. =)
benebell wen 