《靈寶無量度人上經大法》Vol. 35

Following the "Emergence of One Yang" (yi yang sheng, usually the winter solstice, when yang qi first begins to stir), the practitioner receives the method of refining the form and refining the spirit (lianxing lianshen). Only after a full year of cultivation may one memorialize the Heavenly Emperor, pass through the Three Realms (sanjie), and summon the wandering souls of the dead to perform their deliverance. If one hurries to ransom the dead before a full year has passed, one should petition the Perfected of Refinement and Salvation (Liandu Zhenren), the Youth of the Nine Lights (Jiuguang Tongzi), and the presiding true spirits of the Office of Refinement and Salvation (Liandu Si). The matter should then be reported to the Great Emperor Zhuling (Zhuling Dadi), the Celestial Lords of the Three Qi (Sanqi Tianjun), Perfected Lord Yinghuo (Yinghuo Zhenjun), the Lord of Salvation and Life of the Upper Palace of the Southern Palace (Nangong Shanggong Dusheng Jun), and Perfected Clarity of the Fire Palace (Huofu Zhencong). One should also invite the refiners of the hun and po souls, the messengers who draw in souls, and their subordinate officers and troops to attend and protect the rite. In this way the practitioner receives the supervision and protection of the assembled perfected and the removal of demonic obstacles and trials, so that the souls of the dead are no longer disturbed by the baleful qi of the underworld.

If the dead were crooked, lame, disabled, or missing a body part in the human world, their forms in the underworld will be the same. For this reason, the Five Palaces (wufu) method should be performed during refinement. The first is the Palace of the Spring Bend (Quanqu zhi Fu), the kidney palace, which belongs to the essence of Heaven's One engendering water. One should visualize the water spirit transformed into a pool that washes the solitary souls. The second is the Palace of Yangming (Yangming zhi Fu), the heart palace, which belongs to the essence of Earth's Two engendering fire. One should visualize the fire spirit transformed into a pool of fire that refines the solitary souls. The souls must be both washed and refined, and none of the five palaces may be omitted.

One should also visualize the qi of Heaven's Three engendering wood returning to the liver palace, called the Palace of Generation (Fasheng zhi Fu), which symbolizes spring nurturing all things. Then one visualizes the qi of Earth's Four engendering metal returning to the lung palace, called the Palace of Kunlun (Kunlun zhi Fu), which symbolizes the autumn harvest. Spring belongs to the liver and wood and is governed by the Azure Dragon. Autumn belongs to the lung and metal and is governed by the White Tiger. Summer belongs to the heart and is governed by the Vermilion Bird. Winter belongs to the kidney and is governed by the Black Tortoise. When the four emblems are complete, the gods gather in the Central Yellow Court (Zhonghuang zhi Ting). At this point one quietly performs the Five Palaces method and visualizes the spleen spirit dwelling in the central chamber, the Palace of the Yellow Court (Huangting zhi Fu), which gives growth to all things. When the Five Phases are complete, all the gods are able to pass through and attain harmony.

Afterwards, the form of the dead can be restored to wholeness, and the souls, having been washed and refined, are reborn in the heavens. Their immortal garments shine with solemn light. In the Court of Flowing Fire (Liuhuo zhi Ting), bells of fire are scattered across the ground, and blazing flames illuminate the heavens. The solitary souls then each ascend to their own immortal realms and bid farewell forever to the realm of suffering. Through this wondrous connection, the ancestors of the deceased may also have their spirits liberated, wander freely above the clouds, and ultimately attain the Dao (the Way) and become perfected.

Each morning at dawn, burn incense and face the sun, first rubbing the palms of the hands together until they are very warm.

First, warm the hands and gently massage the eyes, then the two ears and two nostrils, rubbing each side three times from left to right. Next, form seal gestures (jue) toward the four directions, moving the fingers in turn down to the middle finger. Visualize the Azure Emperor (Dongfang Qingdi) driving his Azure Dragon, with his azure qi (vital energy) merging with the azure qi within one's liver. The Azure Emperor emerges from the eyes and becomes one with the liver qi. Form the mao jue, silently recite "Hong Xing," inhale the azure qi, and let the jinye (bodily fluids) carry it into the liver.

Then visualize the White Emperor (Xifang Baidi) riding his White Dragon, uniting with the white qi in one's lungs. The White Emperor emerges from the nose and becomes one with the lung qi. Form the you jue, silently recite "Mo Zhen," inhale the white qi, and let the jinye carry it into the lungs.

Next, visualize the Red Emperor (Nanfang Chidi) driving his Red Dragon, joining with the red qi in one's heart. The Red Emperor emerges from the mouth and becomes one with the heart qi. Form the wu jue, silently recite "Wa Lie," inhale the red qi, and let the jinye carry it into the heart.

Then visualize the Black Emperor (Beifang Heidi) driving his Black Dragon, uniting with the black qi in one's kidneys. The Black Emperor emerges from both ears and becomes one with the kidney qi. Form the zi jue, silently recite "Mo Hei," inhale the black qi, and let the jinye carry it into the kidneys.

Finally, visualize the Yellow Emperor (Zhongyang Huangdi) riding his Yellow Dragon, uniting with the yellow qi in one's spleen. The Yellow Emperor emerges from between the lips and becomes one with the spleen qi. Form the zhongzhi jue, silently recite "Ling Bao," inhale the yellow qi, and let the jinye carry it into the spleen. Then imagine the five colors of qi within the five viscera steaming and flourishing until they fill the whole body. Face each of the five directions in homage, recite the Jinye Lianxing Zhou (Mantra for Refining the Form with Golden Fluid) and the Taiye Lianxing Zhou (Mantra for Refining the Form with Supreme Fluid), and draw in nine breaths of sun qi so that inner and outer qi flow together.

The Jinye Lianxing Zhou says:

Refining the form with golden fluid unites the body with the Great Dao as one true reality. Opening the three luminaries of sun, moon, and stars is the root of Heaven. It embraces all things, without boundary, without beginning or end. The Primordial Sovereign, the Nine Ugly Ones, and the Spirit Demons, together with the purple qi of the crimson palace, ascend to Heaven. The cultivator rides the Six Dragons, with fire qi above and water qi below, flowing into the three palaces. The shen (spirit) dwells peacefully in the realm of yangming, and through this the Great Dao becomes unobstructed. Respectfully follow the decree of the Shangqing Golden Fluid Refining Form, and carry it out swiftly.

The Taiye Lianxing Zhou says:

Refining the form with supreme fluid is like a golden horse passing along a relay of post stations. Water and fire move upward and downward, and all phenomena become pure and still. The principle of the Primordial Beginning is vast and empty, deep and tranquil. Through receiving refinement and delivering others, one reaches the boundless and returns to the True Dao. The three primal qi descend and join together, and the five qi gather in the shen. The Supreme Lord issues the talismanic decree, and the spirits of the Six Ding hide and respond in unseen ways. Purple clouds flourish and are beautiful, and the fulu (talismans and registers) travel to the Jade Capital. Respectfully follow the decree of the Supreme Lord's Supreme Fluid, and carry it out swiftly.

Next, recite the Taiyang Liujin Huoling Zhenyi Zhou (Mantra of the True Unity of the Flowing Gold and Fire Bell of the Sun):

The fire light of Heaven, the essential light of the moon, the great radiant Fire Bell, is the essence of the Vajra...

Self-Refinement Methods

Each morning at dawn, burn incense and stand facing slightly toward the Northern Dipper (Beidou), positioning yourself within the Dipper's lodge and visualizing that you are refining a Perfected (zhenren). First form the Four Gates seal (shouje), settle the mind, concentrate the spirit (shen), and clear away distracting thoughts. Cross the two hands in front of the mouth in the Jade Emperor seal (Yuhuang jue), and silently recite the "Golden Liquid Incantation for Refining the Form" (Jinye lianxing zhou). Gaze directly at the sun, inhale once, and swallow the breath in three portions. Inhale nine times in all, reciting the incantation three times. Visualize the solar disc emitting nine rays of light that descend together with the breath. Afterward, recite the "Tai Liquid Incantation" (Taiye zhou) and practice it as you would the Golden Liquid. When the breath has been swallowed, recite the "Incantation for Refining the Spirit" (lianshen zhou):

Supreme refinement of the spirit, walking the nine steps of the eight earths. The firm qi turns nine times, and both inner and outer dimensions are accomplished. Within the Three Terraces, the Midnight-Noon axis, and the Crimson Palace, receive the true talismans and transform the myriad spirits. With a vermilion heart, descend the essential qi and expel the poisons within the heart. In every movement, coming and going, the spirit and qi flourish. Within the Northern Capital's bend of the palace, the separating and joining return to the Highest Clarity (Shangqing). The Great Cavern Way turns of its own accord, and wind and fire never cease. Swiftly, swiftly, as the Supreme Sovereign's decree of form commands.

The above: gazing up at the sun, form the Chou seal (chou jue) with the left and right hands, crossing them before the mouth. Inhale nine breaths, swallowing them in three portions, and recite the incantation three times, following the method above. The incantation reads:

Earth yields and receives, and the inner qi circulates. The qi of Jia and Ji lies hidden within the body. The three ethereal souls are refined, and the seven corporeal souls become perfected. The five qi are harmonized, and the roots of evil are severed. The nine palaces are made secure and tranquil, arrayed in the Highest Clarity. The Supreme One embraces the primordial qi and slays the demonic essences. The three officials and four cardinal points each abide in their places, and the realm of earth is brought to peace. The divine and true souls come and go to the Jade Capital, the Five Sacred Peaks tremble and submit, and the myriad poisons dissipate of their own accord. Swiftly, swiftly, as the Supreme Refinement of the Spirit decree commands.

The above: gazing up at the sun, the ingestion of breath and the recitation follow the same methods as before. Next, employ the true qi of Mars (Huoxing) and recite:

Lord of the South, essence of the vermilion qi. Messengers of Yinghuo, the generals Bing and Ding, the flaming spirit of the Vermilion Bird, the radiant yang essence. As the Five Phases move and transform, all things are made to grow. The Heavenly Emperor has issued a command, and the messengers must obey: summon and gather the hun and po, refine the true form, dispel calamity, and let the dead turn back and life be renewed. Swiftly, as the decree commands.

The above: form the Fire seal (huo jue) with both hands, draw in the true fire of the south, and swallow three breaths, then recite...

After facing Ding Fang, the southern direction, take in a breath of true fire energy from the south and sit upright as before. Blow the breath onto the ground to your left, in the southeast, and visualize the place becoming a pool of fire.

Visualize the Great God who presides over refining and deliverance arriving on a dragon and breathing fire toward the pool. Then make the sword mudra with your right hand and guide the fire energy in your heart out through your mouth. Make the fire mudra with your left hand and guide the energy into the pool. The flames blaze fiercely, refining and burning the whole body until it shines transparently from head to foot, with no shadow or darkness left to conceal it. When this is complete, visualize a red dragon flying out of the flames and entering your left ear.

Then make the Ziwen mudra, take in a breath of true water energy from the north, and blow it onto the ground to your right, in the northwest. Visualize the place becoming a pool of water. Visualize the Jade Maiden of Flowing Essence arriving on a phoenix and breathing toward the pool. Then make the sword mudra with your right hand and guide the water energy from your kidneys out through your mouth. Take in energy from the north and, with the Ziwen mudra, blow it into the pool. At once, waves surge through the water, washing the body from head to foot until it is crystalline and pure, free of dust and grime, and clear within and without. When this is complete, visualize a black dragon flying out of the water and entering your right ear. Once the water in the pool has dried up, recite:

“The soul and spirit are clear, pure, and upright; the ten thousand breaths endure. Suffering and distress will trouble them no more; the body shines with light. The Three Realms guard them, the Five Emperors welcome them, and the myriad spirits come to pay homage. Their names are entered in the registers of Heaven; when their merit is complete, they ascend to the realm of Supreme Clarity.”

Then recite:

“After this body has received deliverance, it will endure through countless kalpas.”

Knock the teeth together three times, bow inwardly, and then withdraw. Whenever the refining and deliverance rite is performed, the Lord Emperor must also recite the opening “Great Dragon Han Incantation” from the Nanchang Rite of Refining and Cleansing. It may be recited any number of times. By refining and delivering the departed in this way, they receive the benefit of its merit and attain liberation directly.

Then recite:

“Vast and boundless is the cleansing of Dragon Han.”

The Chapter on the Jade Refining of Dongyang

The method of Jade Refining of Dongyang has long been recorded in the registers of the immortals, but not everyone can perform it. Though people have eyes, they can see only what lies within a li; beyond a li, they cannot see. Though they have ears, they can hear only sounds within a high wall; beyond the wall, they cannot hear. How much less, then, can they see with their eyes or hear with their ears across the great distance that separates the underworld from the world of the living?

Thus, one must rely on the grace of the Supreme Emperor, who proclaims the wondrous teachings, dispatches the divine officials of the Fire Bureau, and commands the earth spirits. Only then can the rite of refining and deliverance be performed. If a person cannot perform this refining and deliverance unaided, how can they refine and deliver ghosts? The ghosts dwell in the dark underworld. With the aid of this method, their impurities are washed away, and all their bones and limbs shine with light…

Only afterward could the spirits of the dead be delivered from suffering. It is like a metalworker: if he cannot refine metal himself, how could he cast vessels of gold?

The Lord took pity on the ignorant people of the world. In the Lower Origin Jiazi cycle, a calendrical point in the Daoist system, he sent the Six Jia immortals down to the human realm to transmit this method, known as the Jade Emperor’s Forbidden Scripture. Those of shallow cultivation should not hear it casually. To reveal it recklessly or treat the method with disrespect is to violate its precepts and incur a guilt that is difficult to pardon. In secret, this brings harm upon one’s ancestors; openly, it brings calamity upon one’s descendants. Disaster follows disaster. How could one fail to exercise caution?

Those who practice this method today and truly wish to deliver the spirits of the dead should first cultivate their own Primordial Yang, the original essence and Qi spoken of in cultivation, nurturing themselves as though refining and casting the myriad things. Do not deliberately pursue the “true,” and you will naturally return to truth; do not deliberately seek the divine, and you will naturally reach a wondrous state. Only then can you unite with the Great Mystery, the profound and unfathomable Dao, so that all the spirits of the dead may find support and deliverance. If you merely covet empty fame, turn away from the right path, and deceive and mislead others, behaving like a walking corpse or wandering ghost, you will only invite the scorn of the spirits in the netherworld, and have no grounds to ask for their protection. Be warned, be warned! Practice diligently, so that blessings and good fortune may fill you within and without, body and mind.

Monthly Jade Refinement Method

The sun’s essence is round, its light square, and its color crimson. On the third, ninth, fifteenth, seventeenth, and twenty-second days of each month, above the Golden Gate, refine and nourish the sun’s soul with numinous substances such as Golden Essence, Stone Radiance, Water Mother, and Mushroom Blossom. At these times, the sun’s radiance spreads throughout the world, Golden Essence is abundant, and all things beneath the heavens can be nourished. If you gather and absorb the Root of the Sun, its numinous Qi will descend into the Jade Portal, the Qi chamber within the practitioner’s body. Practicing this method can raise you to the Golden Gate, which stands above the western pass of heaven and is the portal through which the numinous Qi of the sun and moon passes.

Method for Gathering the Root of the Sun

First, take a bottle of well-flower water, water drawn from a well at dawn, and place it in the courtyard to collect the dew. With cinnabar, write “Stone Radiance, Water Mother, Jade Talisman” on blue paper, then place the talisman in the water. Face the water, click your teeth sixteen times, and recite the incantation:

Yang-bright essence of radiance, your brilliance shines upon the Purple Court. The eight directions gleam with clear light, and the soul’s radiance is filled to the full. Five revolutions and three returns: Qi moves throughout the Great Numinous Realm. Fragrance flows in winding paths, shading and nourishing all living things. Wear cap and sash, ascend to the Golden Gate, where the Root of the Sun’s radiance shines clear. Take Stone Radiance and Water Mother, and pour them into the essence and Qi. Follow the seasons in circulating Qi; flourish with the sun’s radiance. Let true Qi enter the nine apertures and leave the former bodily form behind. Swiftly, swiftly, in accordance with the statutes and commands!

Then face the sun, click your teeth twenty-four times, drink the talisman water, and recite the incantation:

The Yang essence has now coursed through me; its scattered radiance gleams anew. The light of the Imperial Way spreads and fills all, shading and pouring into the body. Receive the mysterious nourishment from above, and let its fragrant bloom arrive. The palaces within the body open wide, washing away the clamor of the dusty world. The body reflects jade light, and the face shines with golden Qi. The numinous Qi ascends in flight; tread the Yu Steps, the ritual steps of Daoism, and climb to the Sun Gate. Swiftly, swiftly, in accordance with the statutes and commands!

Then raise your head and draw in the Sun’s Qi forty-five times. Use the remaining water to wash your face and bathe.

Return indoors, face west, and click your teeth together twenty-four times. Close your eyes and imagine five-colored clouds of light streaming down from the Sun, encircling your whole body. Then imagine purple clouds of Qi, each about the size of a pupil, layered more than ten deep and shining brightly amid the five-colored light. Let them enter your mouth together with the Qi. Then draw in Qi forty-five times, swallow your saliva nine times, and recite the spell:

“The Sun’s hun-soul, its vital essence, streams with light; five colors pour forth in abundance. At the Golden Gate, refine the form; the round disk towers high. Divine light shines forth, receiving the radiance of the Celestial River. Jade mushrooms fill me, while the fragrance of orchids moistens me. May I drink the waters of the Yellow Springs and be nourished by flying blossoms; draw in the Qi of the roots and swallow the fruits, so that my lifespan may match that of the sacred trees. May my form be joined to the Great Radiance, and my body ride the flying clouds to ascend. Through a thousand ages and myriad kalpas, may I never fall or perish. By command of the Thunder Rites, swiftly, swiftly!”

Then bow three times inwardly, and the practice is complete.

The Stone Radiance Ninefold Refining Water-Mother Jade Talisman (the name of a Daoist talisman used for refinement and cultivation)

The talisman bears these inscriptions:

“Mysterious splendor of the Five Qi” (the subtle essence of the five kinds of Qi)

“Crowned and girded with Stone Radiance, the round light of jade essence”

“Refine the hun-soul and po-soul nine times”

“The Sun and Moon shed their reflected light, shining across the Three Heavens”

The Moon’s radiance is square, while its round disk emits yellow Qi. On the fifth, fifteenth, and twenty-fifth day of each month, the Moon passes above the Eastern Well three times. The Eastern Well is the deep, radiant gate of the Moon.

To gather lunar radiance, wait until the Moon shines upon the Eastern Well. To gather solar radiance, draw water from a well and collect dew from the courtyard at dawn. At midnight, write the talisman in cinnabar on white material. Its name is “The Yang Essence Jade Womb Talisman for Refining the Immortal True One.” Place it in water, face the water, and recite the spell:

“Yellow Qi, Yang Essence, and the third power unite, gathering into light. Mysterious radiance returns to its rightful place, crowned with rays of light in the eight directions. Refined at the Eastern Well, it receives the Qi of bright, flying stars. Golden blossoms send forth divine Qi, and the five lords and spirits spread their fragrance. The Immortal Lady descends with sweet dew, sprinkling it throughout the ten directions. Rich fragrance flows downward, filling the six viscera; Golden Essence undergoes nine transformations, restoring radiance and appearance. By command of the Thunder Rites, swiftly, swiftly!”

Then face the Moon, click your teeth together thirty-six times, drink the talisman water, and recite the spell:

“Ride through the void, descend among smoke and rosy clouds, and roam the vast heavens. Ascend to the Moon Palace and stand level with the Perfected Ones. Transform freely and pass through the eight directions, entering and leaving the realm between being and nonbeing. May the two lights of the Sun and Moon shine together, preserving me forever without loss or harm. By command of the Thunder Rites, swiftly, swiftly!”

Then raise your head and draw in the Moon’s Qi fifty times. Use the remaining water to bathe and wash your face, then return indoors. Face east and click your teeth together thirty-six times. Close your eyes and imagine five-colored streams of light descending from the Moon and encircling you. Then imagine yellow Qi, about the size of a pupil…

The eyes take on a square shape, their inner and outer layers overlapping one upon another; radiance appears in dozens of layers, displaying the five colors. At this moment, a certain Qi also enters the “cavern chamber” (the practitioner’s inner palace within the body). Then draw in the breath fifty times, swallow the saliva fifteen times, and recite the incantation:

“Heaven is concealed, light embraced; yellow Qi gathers in abundance. Essence and Qi congeal, light is held and gathered, bright and dazzling. Wash and infuse with Yellow Florescence and Stone Radiance; Jade Mushrooms fill and abound, their lustrous glow reaching the heights of heaven. All things under heaven receive this nourishment, facing the bright dawn. Harnessing light and shadow, ascend into the sky and rise to the emperor’s immortal palace. The Long Separation Bird descends to the human world, transcending the eight sufferings; it shines with the sun and shares its handle with the moon.”

Next, bow toward the heart three times. This completes the rite.

The Yang Essence and Jade Embryo Refining Talisman for Becoming an Immortal

“Yellow Florescence and Yin Qi; bathe the Yang Essence and guard the immortal soul.”

“Refine life through nine nines; the corpse becomes perfectly radiant. Announce the summons to resplendent light, and let the radiance shine in mutual brilliance. Turn the crown and sash; refine the Golden Dawn King’s embryo. Immortal Qi fills the air with fragrance; wash and purify the saliva.”

“The Nine Yangs nurture and transform; the original vision returns to the spirit. Rise into the upper realm. Dark clouds of rosy light disperse; winding beams of luminous mist shine upon my body. See through to the jade realm of immortals.”

Chapter on Vision into the Nine Palaces

The Mysterious Master said: “Without a definite degree of cultivation, one cannot see all the invisible Dao ghosts and spirits, nor rely on them to make judgments.”

The method for reckoning the Nine Palaces is as follows: for a man, count from the Li Palace at age one, proceeding in sequence; for a woman, begin from the Kan Palace at age one and proceed in reverse. With each year of age, move to the next palace. Once you have counted to the palace corresponding to the person in question, count the months from the birth year, the days from the month, and the hours from the day. Then, starting from the palace corresponding to the hour, determine what ghosts or spirits may be causing illness or transgression. Examine the Earthly Branches of the year, month, and day, along with the direction, to infer the nature of the ghosts and spirits.

Qian Palace

The Qian image governs dizziness and heaviness throughout the body, making it difficult to stand, as well as cold, painful feet. The afflicting being belongs to the “One Yang” class and brings a severe, lingering illness; if the person dies, they sink into the northwest. The cause may also involve a vow made while burning incense, someone dressed in black, or an evil spirit.

Kan Palace

The Kan Palace governs bodily agitation and disorder, reluctance to speak, and rumbling intestines. It may involve water gu, or abdominal swelling and fullness. It also governs death by drowning and difficulty speaking. The person wanders in the due north, has strange dreams, and gives voice to mournful sighs. This is the work of a single Yin-Yang ghost; investigate the cause carefully.

Gen Palace

The Gen direction governs agitation in the heart and abdomen, and injury accompanied by a blockage in the throat. It may also bring incoherent speech, strange behavior, and unpredictable shifts between sorrow and laughter. The number of ghosts in the group is said to be eight. They hide in a shrine and refuse to show themselves. There are also wood and metal apparitions; look to the northeast for signs of their forms and shadows of light.

Zhen Palace

The Zhen Palace governs plague and jaundice, with chills and fever spreading through the limbs. The person loses their appetite and curses. This is punishment by heavenly envoys for a crime, or the result of dying in terror during an epidemic; a blue-green ghost of the dead follows.

The appearance of female ghosts dressed in red and yellow portends a crisis within three days.

Xun Palace (southeast): Someone may become mentally disordered, or lose clarity of sight in both eyes and be unable to see clearly. The family’s ancestors may appear through coded speech—secret words carrying a particular meaning. The external malign influence is associated with a woman’s spirit: a ghost writes by hand and causes people to groan at night. Only by fasting, purifying oneself, and praying to the Great Dao may one hope to preserve health and safety.

Li Palace (due south): This direction may bring abscesses, boils, burns, and other illnesses, often with excess internal heat or jaundice. Blood ghosts, the ghosts of women who died in childbirth, and those who met violent deaths while wearing crimson or purple may attach themselves to relatives; their souls belong to Yang. Face the fire position in the due south to discover the evil spirits’ whereabouts.

Kun direction (southwest): One may suffer from spleen and stomach disorders or dysentery, or from weakness and wasting in the lower body; such conditions may be difficult to cure for a long time. If a buried or lurking spirit of the dead lies in the southwest, disturbing the earth can damage one’s fortune for the year. Strange lights and shadows may then appear. The mother of an ancestor in the household may draw the dead person’s soul toward her, perpetuating the calamity of death.

Dui Palace (due west): One may suffer from pulmonary tuberculosis, corpse-possession disease (a contagious illness that the ancients attributed to evil spirits or corpse vapors), asthma, or coughing, and find oneself in adverse circumstances. The orientation of the tomb may also be unfavorable. Punishment or injury, calamities that recur one after another, or a violent death may follow. Pray for merit and look out for ancient objects near the home. Three evil spirits are in league, bringing about injustice and calamity together.

The Profound Master says: Whenever one practices and recites scriptures, delivers the dead and resolves their afflictions, averts calamities and subdues harmful forces, heals illnesses, offers incantations and blessings for all things, destroys baleful demons, wards off and suppresses inauspicious influences, dispels strange lights and shadows, summons dragons to bring rain, prays for clear skies, consecrates images, stops floods, controls fires, eliminates plagues and wards off harm, issues talismans and recites spells, uses talisman water to subdue venomous beasts, seeks immortality and cultivates the Dao, recites and upholds the Seven Classics and Eight Latitudes (a collective name for Daoist scriptures), or summons Perfected Ones and invites spirits, one should secretly recite the numinous text. After reciting it ten thousand times, the request will quickly be fulfilled; spiritual powers will gradually grow, and after one hundred thousand recitations, one will naturally resonate with the transformations of creation and be able to carry out changes without limit.

For example, if a fire breaks out, one may write coded words, then burn them and scatter the ashes; one may also write them on a stone in a high mountain gorge, bury them underground, or sink them beneath the water. The coded words are also used when gathering immortal herbs to treat illness. In recitation, one must follow the oral instructions exactly.

“Chapter on the Numinous Treasure’s Divine Mirror”

When the Dao reaches the utmost state of stillness and emptiness, it can respond to all things, allowing them all to come into being. When Heaven reaches the utmost clarity, it can behold the four directions, leaving nothing concealed. When Earth reaches the utmost stillness, it can nourish and bear all things, keeping them at peace. When water reaches the utmost purity, it can moisten all things and bring them to life. When the sun and moon reach the utmost brightness, they can illuminate and warm the myriad ways.

These principles can be understood through concrete things: the sun and moon, and clear water, may represent brightness; Heaven and Earth, together with the Dao, may represent stillness, clarity, and emptiness—responding without limit to things without becoming attached to any of them. If one uses external things to point to it, the body of the Dao is like a round, luminous object nine inches across. As for what is indicated by inner things…

The “square-inch crimson palace” refers to the place within the human heart. The Great Lingbao Method takes the “Mysterious Abode”—the place where the heart spirit resides—as its foundation. It uses the divine mirror, a treasured mirror used in Daoist ritual to behold the gods and reveal their traces, to reach the spirits and discern what is hidden and subtle. Clear observation is the entry point.

The scripture then introduces the eighteen chapters of the Wondrous Method of the Lingbao Divine Mirror, arranged according to the great number of the Nine Heavens and Nine Earths. The divine mirror can illuminate darkness, observe the hidden activities of ghosts and spirits, discern mysteries and distinguish minute details, and reveal what lies unseen between the sacred and the ordinary. It can also reflect the Five Palaces and view the ten directions, as plainly as looking at one’s palm or what is right before one’s eyes.

The rite uses a divine mirror nine inches in size, whose surface must be bright and clear, smooth and clean. If the mirror has not undergone ritual consecration, one must recite the prescribed incantation and distribute Qi—directing the breath or vital energy through breathing or ritual practice—toward its surface for eighty-one days. This number signifies the completion of the yang count. Once the rite is complete, the places reflected in the mirror are said to reveal divine light and true traces. Hence it is said to behold the Three Realms and see through the ten directions, missing not the slightest trace—much less the forms and tracks of ghosts and spirits.

However, if the heart is not upright, the thoughts are not empty and still, or the will is not pure and sincere, this will often attract demonic essences that transform and create false appearances. How, then, could those who practice this method fail to exercise caution?

Incantation for the Precious Mirror of the Five Sacred Peaks and Three Crossings of Lingbao

Red apricot, ink black, grind the true wa-la Lingbao.

The characters rendered here as “wa-la” are retained in the original incantation; their precise meaning cannot be determined from this passage alone.

First, use the left hand to press the positions of Zhen, Kan, Dui, and Li in sequence, then return to the center. Recite the incantation while forming the “Lingbao seal” on the middle finger, gathering the Qi of the five directions, and blowing toward the mirror. Then recite:

“Gather the souls of Gongdu; swift messengers of the eight directions, heavenly spirits and earthly deities, let all the myriad numina return together and be gathered in accordance with the command of Heaven and Earth.”

After reciting this, gather the Qi of the central Heaven and blow it toward the Gen direction. Then inhale the Qi of the Gen direction and blow it toward the mirror. Next, trace the positions of the Eight Trigrams in sequence with the thumb and recite:

“Respectfully summon the great spirits of the Eight Trigrams—Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Urge the heavenly spirits and earthly deities of every direction to enter the mirror and reveal their forms.”

Then form the Lingbao seal of the Eight Trigrams with the left hand, and form the Lingbao seal with the right hand as well. Beginning at the Qian position on the mirror, silently touch and press eight points with the middle finger, proceeding in order to the Dui position. Then form the Lingbao seal and press it down, draw in the Qi of the eight directions, and blow toward the mirror. Place the seal on the mirror and continue by reciting the “Incantation for Entering the Chamber.”

Lingbao Incantation for the Bright Mirror Entering the Celestial Chamber

Wind gathers in the east ▲; clouds rise above Xun. Heaven’s Qian Qi gathers at the Dipper ▲; rain scatters across the five directions.

The original text contains missing or corrupted characters such as “▲”; these are retained as they appear.

Blow the Qi of the two corners into the mirror. Then press the positions of the Five Sacred Peaks in sequence and recite:

▲▲ neighbor, red apricot; enter Heaven and form a broken image. The eight directions are correct (east, Mao); ink black forms.

First draw down rain to welcome the Dragon Spirits of the Four Rivers, then use the numinous Qi of Qianyuan to gather the Qi of the trigrams (the north corresponds to Kan). Focus the Shen and hold the image in mind, as though seeing the true scene.

With Metal Qi, wield the “armor of a thousand people” (possibly the name of a ritual implement or talismanic armor), causing the Qi of the Kun Earth to mingle and stir. Mobilize the Qi of the five directions (the west corresponds to Dui). Use “Wala” to shine upon the Southern Dipper (“Wala” is possibly an incantation or technical term; its meaning is unclear in the source).

The Qi in my hands is abundant; the Earth Origin responds to Qianyuan. Within, I hold fast to the numinous Qi of the Li direction and the heart of Lingbao. (The original wording, “the hands, Earth Origin responding to Qianyuan, Li numinous Lingbao heart held within,” is unclear in its syntax and punctuation.)

Use “Wala” to array the forms of the central direction and bind them into a knot. Break through the concealment of the palace halls and gather their images. (The wording of this passage may be corrupt.)

This method uses the Five Peaks Seal, a Daoist ritual seal, while reciting an incantation. Gather the Qi of the five directions and blow it toward the mirror, then recite the incantation once more. Move back from the center to the Dui direction, form the seal with the fingers, draw in the Qi of the west, and blow it toward the mirror. This is the Lingbao Five-Gate Mirror Method for Entering the Dao, a Lingbao practice performed with a mirror. Next, summon the celestial spirits into the mirror and gaze steadily into it. The incantation for summoning them is:

“By the command of the Celestial Emperor, I send Lingbao to shine down.”

For the method that follows, draw in the Qi from the southern Li position, blow it toward the mirror, and recite:

“From where may I draw near and gaze upon the celestial spirits in the mirror? Gather the ancestral Qi and the Qi of the Three Origins; command the great method of the Celestial Capital and extend it upward to the chief ruler. Gather the Qianyuan Qi of the eight directions and strengthen the sun’s Qi so that Yin Qi disperses. At nightfall, I take my place among the five directions.”

For this method, recite the incantation once, draw in the Qi of Heaven, Earth, and Humanity through the three gates, and blow it toward the mirror. Recite it a second time, gather the Qi of the eight directions; recite it a third time, gather the sun’s Qi and blow it toward the mirror. Then recite the incantation once, drawing in Qi from the north; next, gather the Qi of the west, south, east, and center in turn and blow it toward the mirror. The forms of the celestial spirits can then be seen. If their images are dim and blurred, or have yet to appear, continue reciting the Incantation for Shifting the Murk.

Precious Incantation for Shifting the Murk and Bringing Forth Light:

“Shift away the murk; flash with light and break the darkness. Clear the radiance of the Horn and Wing mansions, and reopen the Qi of Gongming. Cut off evil Qi; gather and direct the spirit Qi. Shift it swiftly, so the spirit Qi becomes clear. Spirit Qi, become clear; gather, gather.”

For this method, form the Lingbao Seal, draw in the bright light of the sun and moon, and blow it toward the mirror. If the forms that appear are still distorted and cannot be discerned, recite the Incantation of the Celestial Capital.

Incantation for the Celestial Capital’s Hidden Treasure and Ascending Light:

“Adjust and shift the breath; gather the five tones. The gates of Heaven join, taking in true Qi. Evil Qi assails the Five Phases; gather Earth Qi and enact the method of the Three Yin. The numinous method destroys the false; true Qi and the Qi of the Three Yang drive away Yin evil day by day. When you meet Yin, take Yang Qi. By command, respond; cut off evil Qi and gather the Qi that answers the command.”

For this method, recite the incantation once, form the Lingbao Seal with the fingers, draw in the Qi of the Gate of Heaven, and blow it toward the mirror. Recite it again, gather the sun’s Qi, and blow it toward the mirror. When finished, make an invocation to summon the celestial spirits, so that their ranks and forms appear together, and blow them into the mirror. Then recite the Five Peaks Incantation to hasten the appearance of the celestial spirits’ forms, and they will become visible.

Lingbao Incantation for the Five Peaks and the Spirits’ Radiance.

Using the left hand, make the Five Peaks seal in sequence, drawing Qi from the northeast, east, west, south, and center, and blow it toward the mirror. This enables one to distinguish the forms of immortals and true beings from those of ghosts and spirits in the mirror, and to tell the difference between the upright and the corrupt among the myriad kinds of beings. Then recite the “Three Paths Gathering Light, Precious Illumination Incantation,” which calls together the Qi of the Three Paths and makes the mirror’s light appear. Focus the mind and visualize, bringing spirit and Qi together.

While reciting the incantation, chant these phrases in sequence: “Give rise to life, turn Qian, Du Li alone, move Kun, Ke Han, brighten Xun, Gong Du, complete, cut Jiao, correct Gen, face the soul-Qi, gather and contain the center, gather, gather, gather.” Then draw in the Qi of the Three Paths and blow it toward the mirror. Look carefully, and the true forms will become visible. One may also summon the deities of the eight directions and shift the scene, thereby seeing what is happening in all eight directions. Reciting the “Qi-Exchange Incantation” afterward makes the vision clearer.

Recite the “Qi-Exchange and Trigram-Joining, Precious Illumination Incantation,” which uses the exchange of Qi and the joining of trigrams to reveal things. The incantation reads: “Exchange Qi, shift and form firmness (Heaven’s Gate); establish and form new knowledge and titles (seek at Earth’s Gate); letters and knowledge, Qi complete in the center.” Some phrases in the original text may be corrupt or missing.

Next, form the Qian-Kun Numinous Treasure seal with the fingers and recite the incantation three times. Blow the Qi of the three directions onto the mirror, and it will reveal what is happening in all eight directions. To summon back deities who have already been sent away, recite the “Seven Awakenings, Qi-Exchange, Return-and-See, Precious Illumination Incantation,” which reads: “Yin spirits thoroughly awaken; extinguish the profane will; the spirits of Heavenly Qi gather and face one another.” Then form the Numinous Treasure seal, recite the incantation, draw in Qi from the northwest, and blow it toward the mirror. The deity summoned will then appear within it.

Recite the “Five Phases Upright Qi, Precious Illumination Incantation,” which draws on the upright Qi of the Five Phases to reveal forms in the mirror. The incantation reads: “Red apricot, ink black, grind the true, sock wax, Numinous Treasure, give rise to life, turn Du Li, move Ke Han, brighten Gong Du to completion, cut Jiao, correct and gather Gen, contain the soul; Gong Du gathers the soul, summon the swift messengers of the eight directions, the celestial spirits and terrestrial deities, and let all spirits return together. Join Heaven and Earth, command and contain; join the Bright Heavenly Emperor, the Sun’s command and contain.” Some phrases may be corrupt or missing.

First, use the left hand to make the Five Peaks seal and the Three Paths seal in sequence. Draw in Qi from the five directions and blow it onto the mirror, then release the seals. Next, make the Bagua seal and use the right hand to touch the eight directions on the mirror in sequence, reciting: “I respectfully summon the great deities of the eight trigrams—Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui—to urge the celestial spirits and terrestrial deities of the eight directions to appear in my mirror.”

After reciting, blow the Qi of the eight directions into the mirror. To see ghosts and spirits, recite a different incantation.

Gather the ghosts of the eight directions who lack the Dao, making their forms appear in the mirror.

Incantation for Breaking the Opposing Register:

“Join the Salt Pond; listen to Benefit Green. White frost silk breaks; the green form moves at dawn and dusk. Green breaks, the horns are distinguished; green relies on and holds the Western Light. Green can depart, be seen, and be exhausted; green gathers, governs, and contains. Gather, govern, and contain.”

The method is to form the “Eastern Peak mudra” with the fingers, recite the incantation, then blow Qi from the east into the mirror. This allows you to identify the ghosts that appear in it and see their features, clothing, and the objects they carry. You can also observe whether they are hiding, committing misdeeds, or concealing something. The method that follows may then be used.

Incantation for Breaking Concealment and Bringing Forth the Truth:

“Bind intention; break the horns; exert force and measure the rhyme. The name’s origin is established; the name is measured. Take nature beyond force; divide the measure; the net of desolation, the fine ranks, break the measure.”

This method can be used to examine hidden things and distinguish whether a matter is real or illusory. If it is still unclear, follow the method given below.

Incantation of the Six Spirits of the Heavenly Cavern:

“The Three Origins’ wondrous cavern settles the primordial radiance; the clear cavern holds, governs, and urges action. The cavern decrees to the Crimson Heaven Pavilion; the cavern’s intention gathers Li through the ages. The cavern divides the six reds; the cavern cuts through.”

For this method, form the Lingbao mudra, face the Heavenly Gate, look upward, and recite the incantation. Then draw in a breath and blow it out. If a troublesome spirit claims to be a Great Spirit, a High Immortal, or the like, use this method to observe the celestial realm and determine whether its claim is true. If it claims to be a star lodge, continue with the method below.

Incantation of the Four Spirits of the Wing Lodge:

“Wheel Radiance Year Wing Spirit; Clear Jade Month Wing Spirit. Divide, settle, and take illumination: Day Wing Spirit. Rejoice, rank, and aid intention: Hour Wing Spirit.”

For this method, form the Lingbao mudra and recite the incantation, then blow Qi toward the southeast. Recite the incantation again, gather the Qi of the year, month, day, and hour, and blow it out. Use this method to distinguish the truth when ghosts or spirits falsely claim to be star lodges, or say that they have sent calamities because someone offended them.

Incantation for Illuminating Essence and Its Unformed Body:

“Summon the body; the four arrive at emptiness. The five directions gather intention and take form. Call the sun and bind intention; break through seeing, and intention arrives among the numbers. Bind principle; intention forms below. Divide Qi within the rosy clouds. At dawn, gather intention and body; binding the unformed, intention is complete.”

For this method, face the sun, form the Lingbao mudra with the fingers, recite the incantation, draw in Qi from the sunlight, and blow it out. Recite the incantation again, gather Qi from the five directions in the air, and blow it into the mirror for inspection. Essence and Qi can gather and form into things; over a long time, they may become sources of harm. This method is used to identify spirits of essence and Qi, and to see how they gather into an unformed, primordial shape. By tracing the form they attach themselves to and how they acquire substance, one can investigate their origins and determine their true nature. If someone has built a shrine without authorization and thereby brought on harmful disturbances, use the method below to deal with them.

Incantation of the Three Spirits for Confronting the Inscription:

“Po qie ni lan jiao su song guan qu dao zheng ke ming hui hui lu” is an incantation. The precise meaning of its words is difficult to determine word by word, so the original wording is retained here.

The method uses a Lingbao seal (a Daoist ritual seal). Gather Qi from the northwest and blow it toward a mirror (a ritual implement) to deal with powerful, stubborn ghosts and spirits. If demons drive someone mad, or build shrines on their own authority through strange, delusive acts and seek sacrifices by devious means, then appear in visible form before the living, use the following incantation while the facts remain unclear.

The “Incantation for Facing and Observing the Four Directions” is:

“Qian cha yi yi xing xing she, lie dao zhi zu qi xing she, yi qu bian de zheng xing she, nie yi zong li ke xing she.”

The method uses a Lingbao seal, gathers Qi from the four directions, and blows it toward a mirror. It is used to discern whether the forms presented by ghosts and demons are real or false, to establish the truth or falsity of hauntings and thefts, and to reveal traces from all four directions.

The “Incantation for Discerning Forms in the Four Directions” is:

“Lei zheng he hei mu cha yun tong li xin bie yi ba duan ai li qie qie qie.”

The method uses a Lingbao seal, gathers Qi from the four directions, and blows it toward a mirror. It is aimed chiefly at various kinds of evil beings. They exploit what people desire, confuse their minds, and enter their bodies by following those desires, eventually drawing them into misfortune. The ritual is performed to discern these beings’ forms and traces and to investigate the source of the misfortune.

The “Incantation for the Sixfold Mystery and Observing Yin” is:

“Kan zhi miao zhen zhu xuan wang tan, po xuan chao yi dao xuan hu du dui xuan, liu bai lun zhuan yi xuan xiang yi bao xuan.”

The method uses a Lingbao seal, gathers Qi from the north, and blows it toward a mirror. It is used to deal with the obscure rules and unknowable workings of the underworld; after the ritual, they can be made to appear.

The “Incantation for Discerning the Seven Grades” is:

“Kai li miao gong, chang hua li gong, dui zhong suan gong, yan luo miao gong, qu sui po gong, bao cheng li gong, dui du jiao xiu mie hao shi gong.”

The method uses a Lingbao seal and recites the incantation. First, gather Qi from the southeast and blow it toward a mirror; then gather Qi from the southwest and blow it toward the mirror. It is used to discern whether ghosts and spirits are evil or righteous and to determine their rank. Further ritual investigation will make the circumstances appear.