《靈寶無量度人上經大法》Vol. 46

The Great Method of the Limitless Salvation Scripture of the Numinous Treasure, Volume 46

The Section on the Procedures for Contemplating the Spirits

The “preliminary vigil” is held on the day before the formal period of fasting, at the Hai hour (9 to 11 p.m.). An altar is set up and a banquet is laid out; ritual duties are assigned, precepts are proclaimed, liturgies are explained, and the participants are encouraged. At the same time, declarations and vows are made to the Three Realms. This is the announcement ritual held before the fast begins, not the ritual performance of the Dao on a formal fasting day.

The Mysterious Master, the venerable teacher who transmits Daoist rites, said: “When performing the Dao at dawn tomorrow, continue with the memorials and announcements. The ritual performance begins on the formal day of the fast, with the first morning audience. The preliminary vigil and the memorials to the Three Realms do not count toward the period allotted for ritual performance on the formal fasting days. All who take part in the fast should bathe the day before and stay overnight at the fasting lodge.”

At the Hai hour on the day of the preliminary vigil, the leader should compose his appearance and, following the proper forms, lead the chief ritual master—the Daoist priest in charge of the ceremony—to stand before the Mysterious Master and the Celestial Master (Tianshi). The fasting officer, who oversees the fasting rites, is to offer incense and hand the fasting declaration to the chief ritual master. The chief ritual master then states the purpose of the fast before the venerable teacher.

The fasting rites must be conducted with rigor and purity. The holy ones of the heavens will all descend to observe, so every action must accord with the prescribed rules. The chants and recitations led by the liturgical instructor, who explains and guides the ritual, must also be paced appropriately. They must not be drawn out, delay the proceedings, disrupt the ritual sequence, or breach proper decorum.

When presenting a memorial, the chief ritual master should stand facing east, holding the tablets with his body upright and slightly inclined forward. He should steady his voice and breath, speak with correct wording, and keep his tone calm. He should neither raise his voice nor embellish his speech excessively. In all prayers, he should first confess his own faults, then present his request. His words should be restrained and his appeal measured; he should not seek ornate language at the cost of sincerity.

Before ascending the altar to perform the Dao, the chief ritual master must wash his hands and rinse his mouth with fragrant water. This is called “cleansing impurities.” After the ritual, he washes and rinses again; this is called “sealing the true Qi.” The Daoist assembly first composes its appearance, then approaches the venerable teacher and stands in order. The fasting officer offers incense, kneels while holding the fasting declaration, and states the purpose of the fast. The chime master, who strikes the chime to signal the ritual cues, begins the “Huaxia” tune. The incense master, who attends to the incense burner, leads the chief ritual master to stand below the altar. The altar-consecration rite is then performed. The chime master again sings “Huaxia” and leads the chief ritual master to stand before the altar, outside its earthly gate.

Next, the chief ritual master clicks his teeth three times, silently recites the Gate-Entering Incantation, which is spoken when passing through the altar gate, and forms the “transformation of the spirit” hand seal, using the first joint of two fingers as specified here. When the incantation is finished, he ascends the altar and circles it once clockwise. He then climbs to the second level and circles once clockwise before standing facing west. The chief ritual master ascends to the inner altar, faces west, burns incense on the altar table, and forms the hand seal to invite the Three Masters, the three divine beings or venerable teachers in Daoist ritual. The chime master then sings “Huaxia” and leads him in offering incense to the Ten Directions. The chief ritual master next goes to the cave altar before the Heavenly Treasure platform, burns incense, offers a blessing, and presents his declaration, forming the “Taiqing” hand seal with the first joint of the middle finger. After this…

Return to your original position and kneel facing the east side of the incense altar. Raise the incense burner in your hands and offer a prayer (the Shangqing hand mudra).

Next, the chief lecturer, the ritual master who presides over the teaching, leads everyone in paying respects to the master in turn. Following the prescribed mudra, visualize the master (the Yuqing hand mudra). Visualizing the Three Masters—that is, picturing the three masters in your mind—is fundamental to practice. If you do not hold the master in your thoughts, where else could you find the Dao?

The term “master” refers to the master who confers the teachings. That master’s own teacher is called the Register Master, and the Register Master’s teacher is called the Scripture Master. These are the Three Masters among human beings. There are also Three Masters in Heaven: the Most High Lord Lao is the Master who confers the teachings, the Lord of the Great Dao of the Empty Sovereign is the Register Master, and the Celestial Worthy of Primordial Beginning is the Scripture Master.

The Ritual of Visualizing Spirits

At dawn, during the hour of Yin (3–5 a.m.), visualize blue Qi rising from the liver and surrounding the ritual hall like clouds. A Azure Dragon and lions guard the front and rear. Immortal youths and jade maidens, celestial and terrestrial immortals, the sun, moon, and stars, the Five Emperors, great demons, the Spirit Kings of the Ten Directions, troops and horses, the ritual overseer (a divine official who supervises the Zhaijiao purification ritual), the duty official, and officials of the Three Realms stand in ranks on either side. Then recite the Incantation of the Five Stars.

At noon, visualize red Qi rising from the heart and surrounding the ritual hall like clouds. A Vermilion Bird and phoenixes guard the front and rear. Immortal youths and jade maidens, perfected immortals of the Three Realms, the sun, moon, and stars, the Five Emperors, great demons, the Spirit Kings of the Ten Directions, troops and horses, the ritual overseer, the duty official, and many divine officers and officials stand in ranks on either side. Then recite the Incantation for Subduing Demons.

At the hour of settled rest, when night is deep and quiet—that is, the hour of Hai (9–11 p.m.)—visualize white Qi rising from the lungs and surrounding the ritual hall like clouds. Qilin and White Tigers guard the four directions. Immortal youths and jade maidens, perfected immortals of Heaven and Earth, the sun, moon, and stars, the Five Emperors, troops and horses, incense officials who oversee the Jiao ritual and tend the incense, and officials of the Three Realms stand in ranks on either side. Then recite the Incantation of the Five Stars once more.

Close your eyes and inwardly visualize the Five Stars, the Five Perfected, and the Five Emperors protecting you. The golden radiance within your body shines over and envelops your whole person, turning your entire body golden. Golden light rises from the lungs and forms a round halo behind the crown of your head, like the sun. It illuminates the Ten Directions, making the inside of your body bright and clear, so that everything within and without can be seen distinctly. This method is used for Daoist rites performed during all three periods of the day and night.

Striking the Ritual Drum Twenty-Four Times

To click the teeth: click the teeth on the left and right sides separately; this is called the “Heavenly Bell.” Click the teeth at the center; this is called the “Ritual Drum.” (The scripture originally lists three names for teeth-clicking, but does not specify here which clicking method corresponds to the “Heavenly Chime.”)

Mudras for Opening the Incense Burner and Summoning Spirits

The Three and Five Merit Officers, divine officials who transmit documents and carry out commands: make the mudra from the hour of Mao to the hour of Chen. The attendants on the left and right: make the mudra from the hour of Si to the hour of Wu. The incense bearers on the left and right…

The courier clerk riding the post horse, the Golden Youth who attends the incense, the Jade Maiden who conveys messages and scatters flowers … the Five Emperors’ Direct Talisman Officers, who serve the celestial emperors of the five directions; the Incense Officials on duty for the day … They stand in attendance in the order prescribed by the ritual.

Next, burn the talisman for opening the censer, used when the censer is opened. The talisman bears the four characters “Shen Zhen of Fu Luo.”

The Method for Dispatching Officials

Following the method, summon the True Officials of the Five Bodies, the Merit Officers, the High Immortals, the High Spirits’ Direct Emissaries, the Zhengyi Merit Officers, the Left and Right Official Messengers, the Yin-Yang Spirit Decision Officers, the Chariot Officers with Red Talismans, the Mounted Post Officers of the Dipper’s Wind, the Post-Horse Officers who submit memorials, the Flying Dragon Mounted Officers, the Wolf Officers, the Tiger Braves, the mounted inspectors who expose treachery, the Official Supervisors, the Celestial Charioteers and Armored Soldiers, the Celestial Strongmen, and the various Officials and Lords of the jiazi cycle who inspect, assess, and summon. The earthly branches, directions, and terms such as “in turn” and “flick” in parentheses in the original are prompts for the ritual method.

Next, restore the fire in the censer and conclude the rite by reciting the “Talisman for Restoring the Censer.”

The Method for Enjoining the Spirits

In order from Zi to Hai, visualize the twelve palaces one by one. Gather the spirit energy at the center of the middle finger and settle it in the heart. Then draw in a breath, swallow the Qi, and send it down to the Dantian (energy center).

When performing the Three Registers Zhaijiao (purification ritual), the opening-the-censer rite always uses the officials and troops of the Dongyuan Court Ceremony. If the presiding Daoist, known as the Gaogong, has also received other scriptures and registers, then when opening the censer he should summon the officials and troops appropriate to the ritual rank he has received.

In bowing toward the ten directions, begin in the north, then bow in turn to the northeast, east, southeast, south, southwest, west, northwest, above, and below. The north is regarded as the honored direction and as the place toward which the stars gather and pay homage, so the first bow is made to the north.

After the rite of restoring the censer concludes, recite the hymn for leaving the hall aloud. Then descend from the altar and lead the Gaogong to stand in order at the Earth’s Gate. The Gaogong recites the spell for leaving the gate, then goes before the Upper Mystery Master, the revered deity served by the ritual master, to burn incense, present the memorial, and state the dedication. After the vow of completion has been recited, the Bell Officer, who strikes the chime to mark the ritual procedures, announces aloud: “The rites at the Daoist altar are complete. May all officials return to their posts.”

The Rite for Commanding the Altar and Visualization

To command the altar, first place the water sword at the Earth’s Gate. Then select a Daoist of dignified bearing who knows the ritual procedures, and have him carry the altar tablet to the place where the water sword is set. The Earth’s Gate is where the Qi of Heaven and Earth first arises, and where all things enter and depart. The southeast is where Yang energy reaches its height and Yin energy begins to arise, so the southeast is called the Earth’s Gate. The northwest, meanwhile, is where Yin energy reaches its height … The original text ends here, unfinished.

Yang Qi begins to rise and spread, which is why the northwest is called the “Heavenly Gate.” Thus, in rites of cultivation and homage to the True Immortals, one must turn one’s back to Yin and face Yang. First close the eyes and visualize the scriptures, the master who confers the teachings, and the three masters in the west, with yourself facing them. Next, visualize three great generals protecting you:

The Great General Who Conceals the Body of the Supreme Immortal, surnamed Tang, named Hong, and styled Wenming, wears a red headcloth of Vermilion Radiance and a Crown Reaching to Heaven. He is dressed in deep red and wears a jade sword with a dragon-head hilt at his waist. In his left hand he holds a golden talisman.

The Great General Who Hides the Shadow of the Supreme Numinous One, surnamed Ge, named Yong, and styled Wendu, wears a blue headcloth of Vermilion Yang and a Crown Reaching to Heaven. He is dressed in deep red silk and holds a jade halberd.

The Great General Who Conceals the Form of the Supreme Spirit, surnamed Zhou, named Wu, and styled Wengang, wears a red headcloth of Vermilion Yang and a Crown Reaching to Heaven. He is dressed in deep red and holds a jade staff of Yang.

Then visualize a True Official dressed in deep red, riding a nine-phoenix mount before you. Next, step the “Dipper of Breaking Impurity,” a ritual sequence of steps for dispelling defilement and malign influences. Visualize the seven stars of the Northern Dipper covering your head, with the dipper’s handle pointing forward and not obscuring your ears or eyes.

Then announce your ritual rank and report your intention to observe the purification to the deities. When you have finished, make three obeisances, put away the bamboo tablets from the altar, lower your hands, and make the closed-fist hand seal, folding the fingers together in a prescribed manner. Invoke the Four Sacred Beasts: the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise. With the left hand, form the hand seals for Zhen and Wu; visualize the Qi of the liver and heart taking shape before you, then blow to the left and snap your fingers. With the right hand, form the hand seals for You and Zi; visualize the Qi of the lungs and kidneys taking shape behind you, then blow to the right and snap your fingers.

Next, cup the hands over the heart and stand with the feet in a T-shaped stance. Recite the invocation to the Three Officials and take three steps in the T-shaped Dipper pattern, facing the sword-water used in the rite. Then form the hand seals for the Five Directions to invoke the Five Dragons. When this is complete, hold the sword-water, face the altar, recite the incantation, and sprinkle it to purify the space. After sprinkling, begin at the “Human Gate,” step the Yu Dipper pattern—a ritual walking sequence called the Yu Steps—and proceed to the “Ghost Portal.” Perform the rite with the baleful sword, then retreat. Make three bows, form the middle-finger hand seal, and visualize all the deities transforming once more into True Qi and returning to the practitioner.

Instructions for Practice

The Qi of the liver corresponds above to Jupiter, lies in the east, and belongs to the azure-colored Qi; it governs all things associated with Wood and the azure Qi of the east. The Qi of the lungs corresponds above to Venus, lies in the west, and belongs to the white Qi; it governs all things associated with Metal and the white Qi of the west. The Qi of the heart corresponds above to Mars, lies in the south, and belongs to the red Qi; it governs all things associated with Fire and the red Qi of the south. The Qi of the kidneys corresponds above to Mercury, lies in the north, and belongs to the black Qi; it governs all things associated with Water and the black Qi of the north. The Qi of the spleen corresponds above to Saturn, lies at the center, and belongs to the yellow Qi; it governs all things associated with Earth and…

The central yellow Qi is governed by the deity of the center. The upper Dantian is in the Mud Pill, or Shangqing Palace; all activity of the Shangqing Palace is governed by the upper Dantian. The middle Dantian is in the Crimson Palace, or Yuqing Palace; all activity of the Yuqing Palace is governed by the middle Dantian. The lower Dantian is in the Cinnabar Origin, or Taiqing Palace; all activity of the Taiqing Palace is governed by the lower Dantian.

Method of Blending the Sun and Moon

The upper, middle, and lower Dantian—the three places within the body used in cultivation—each contain true Earth. After midnight, at the Zi hour, gather the true Qi of the two kidneys. At the lower Dantian, the Cinnabar Origin, visualize it winding together like threads of five colors until it forms a ball.

Then blend this ball of Qi with the Qi in the Mud Pill. Send it down from the Jade Tower and let it rest in the Yellow Court, the place visualized within the heart, where it joins with the heart Qi. Next, guide it upward along the spine, around the Mud Pill, and then back down to the Yellow Court. Visualize a Heavenly Worthy in the Yellow Court, whose appearance resembles your own, and have this ball of Qi enter the Heavenly Worthy’s body. Perform this practice three times at the Zi hour and the Wu hour.

After the Wu hour, bring the heart fire down to the Yellow Court. Visualize the Heavenly Worthy seated upright in a great fire, perfectly still, and sit in accordance with the practice of Zuowang (sitting in stillness and forgetting thoughts).

Method of Returning the Breath

With every exhalation, visualize Qi rising from the Dantian and entering the Yellow Court, where the Heavenly Worthy swallows it. With every inhalation, visualize Qi entering through the nose and going to the Yellow Court, where the Heavenly Worthy swallows it.

Method of Paying Homage to the Origin

Visualize a Heavenly Worthy in each of the upper, middle, and lower Dantian. Then visualize the Heavenly Worthies of the middle and lower Dantian riding clouds of five-colored Qi, together with the deity of your own person in the Yellow Court, rising from the Crimson Tower to the Mud Pill. There, visualize all three Heavenly Worthies seated on a Jade Platform.

Next, visualize yourself kneeling before the Jade Platform to present a report. When you have finished, visualize the Three Pure Ones of the Three Pure Ones’ Heaven riding clouds of three colors to the Mud Pill, where they merge with the Heavenly Worthies in your three Dantian to form three honored ones. Then visualize these three honored ones merging into one. This one then rides clouds of five-colored Qi down from the Crimson Tower, enters the Yellow Court, and settles there. Then practice the method of meditative stillness.

Method of Reciting Scriptures

The first month is the Upper Origin month, when the Upper Origin Festival falls. In the eleventh, twelfth, and first months, visualize the Heavenly Worthy of the Upper Palace and recite the scriptures.

The seventh month is the Middle Origin month, when the Middle Origin Festival falls. In the second, third, fourth, fifth, sixth, and seventh months, visualize the Heavenly Worthy of the Middle Palace and recite the scriptures.

The tenth month is the Lower Origin month, when the Lower Origin Festival falls. In the eighth, ninth, and tenth months, visualize the Heavenly Worthy of the Lower Palace and recite the scriptures.

When reciting the scriptures, first practice the method of meditative stillness, then focus on listening clearly to the sound of your own recitation.

The Venerable Heavenly One’s voice as he chants the scripture is clear and resonant, like the sound of a bell.

Prayers for blessings and relief from calamities are usually performed in the Upper Palace. Practices for refining Qi (vital energy) are performed in the Lower Palace. Scriptures for the deceased are chanted in the Middle Palace.

When praying and chanting scriptures on someone’s behalf, one should visualize the Primordial Heavenly Worthy descending from the Niwan Palace (the upper Dantian, or energy center, in the head) to the Crimson Palace (the palace located in the heart), while summoning the petitioner’s yang soul to come and listen to the scripture. The Primordial Heavenly Worthy bestows the scripture in the same way that the Lord of the Dao bestows a scripture.

The Method of Flying Memorials (the colors mark the order: black is first, red second, blue-green third, and green fourth)

First visualize your own spirit setting out from the Yellow Court (the central region within the human body), riding clouds of five colors and ascending straight up the Jade Tower (a Daoist internal alchemy term for a passageway within the body) to the Niwan Palace. Then visualize yourself stepping forward from the Niwan Palace along the Seven Stars of the Northern Dipper, placing each step on a star. Once you feel that your body is far above the ground and surrounded by vast clouds, step sideways across the seven stars, turn, and enter the mouth of the Dipper. Then take six more steps in succession. Visualize yourself with your back to the north and your face to the south. Walk to the planet Mars, which appears red. Pass Mars and walk east, visualizing yourself passing the Palace of the Sun, which appears red; then walk west, visualizing yourself passing the Palace of the Moon, which appears white.

Next, turn left toward the southwest and make seven turns. From there, proceed in order past the celestial stars in the southeastern directions until you reach the northeastern corner. Then change your steps and proceed in order past the celestial stars in the four directions—north, west, south, and east—after which you return to the northeastern corner. Next walk straight east, circle the stars of the Dipper’s bowl once, and come straight out, heading toward the space above Mars. As you pass through the west, you see Venus, which appears white. Pass Venus and walk north to Mercury, which appears black. From Mercury, pass through the east and arrive at Jupiter, which appears blue-green. Then return from Jupiter to the Water Palace, go west past Venus, and head straight to the central position of Saturn, which appears yellow. After that, return from Saturn to Venus and Mercury, then go to the palace where Jupiter is located. Finally, look from Jupiter’s palace toward the northwestern corner, ride the clouds upward, and behold the Golden Gate in the heavens.

In every human body, the original Qi (the body’s authentic vital energy) can naturally unite with the Qi of the heavens. Humans are born from the womb, where they are also affected by baleful Qi, so baleful and upright Qi become mixed together. For this reason, the human body contains twelve knots (twelve places where Qi becomes knotted) and thirty-nine death portals (openings that obstruct life and the movement of authentic Qi). Only after the twelve knots and thirty-nine death portals have been opened can a person’s authentic Qi rise and connect with Heaven.

To untie the knots, one should call upon the Qi of the Dao Father and Dao Mother for assistance. First untie the knots in the lower field; once those are untied, work on the middle field, and finally the upper field. Each field has four knots that block the death portals. After calling forth the upright Qi of the thirty-nine Heavens, begin again from the lower field…

Beginning with “rising and stopping in the upper field,” within the Upper Dantian (energy center), each field has thirteen “death gates”—apertures that obstruct the breath of life and cause harm. Once these apertures have been opened, the Qi of the Dao Father and Dao Mother is united within one body, gathered in the Yellow Court (the place within the body where the movement of Qi converges), and the death gates are sealed.

Next, the righteous Qi of the thirty-nine heavens—pure, upright, and clear—is gathered into one body. This is called “Emperor One”: the person’s true nature, which returns to the Yellow Court. The Jing on Untying Knots is used to open the apertures, and the Thirty-Nine Chapters of the Great Cavern to seal the death gates. This method of cultivation is called “the Way of Male One and Female One, and the Intermingling of Returning Wind.”

For healing illness or expelling evil, first perform the methods of the Five Dippers, Five Emperors, and Five Demons, among others. These stabilize and guard the five organs, preserve life, generate fluids, and drive away evil Qi.

Before carrying out this talismanic method, first perform the “Rite of Paying Homage to the Origin,” a ritual of visualization in which the spirits and Qi pay homage to their source. Petition above for true Qi, explain the cause of the person’s illness, and then activate the talisman.

To treat illness, begin by performing the methods of the Five Dippers and the other rites, and use talismans and registers. After half a month, perform the Rite of Paying Homage to the Origin again and submit a petition requesting the “Talisman of the Central Principle for Blending the Five Qi and the Hundred Spirits.” Give the talisman to the patient to swallow, so that the Yellow Court may be stabilized and guarded.

To expel evil, it is enough to submit one Heart Petition, a memorial addressed to the spirits. It distinguishes a person’s Qi from the Qi of ghosts, preventing ghosts and spirits from using circumstances or accusations to trouble the person.

Healing, expelling evil, and other rites are all carried out from within the Yellow Court. The Central Celestial Worthy dwells in the Mud Pill (the seat of the spirits and Qi in the head) and joins with the Qi of the five organs; all these processes take place within the Undifferentiated Origin, the state before Qi has divided.

In ordinary times, when nothing is happening, one should remain in a quiet chamber, burn incense, and sit in still contemplation, so that the spirit does not leave the body. Only then can one pay homage to the Origin, perform the flying steps, and communicate with the hidden realms.

A Heart Petition may request only one matter, and it must not be disclosed to outsiders beforehand. Be sure to write the wording clearly before submitting it above.

The petition should begin: “To the Jade Portal of Emptiness and Spontaneity.” It is to be conveyed by the Lords of the Dragons and Tigers on the left and right, the Incense-Attending Golden Youths, the Message-Transmitting Jade Maidens, the Incense Officials on the left and right, the Righteous Spirits of the Three Qi, the Assistant Qi Officials, and the Flying Memorial Attendants. Stamp the blank paper at the front of the petition with the Seal of the Yellow Spirit, and the blank paper at the back with the Seal of Yuezhang. Once the petition is written, place it in a large incense burner and burn it. Then, following the Rite of Paying Homage to the Origin, visualize three times: first, see yourself holding the petition and preparing to bow and submit it; second, see the petition being presented, and state aloud what you are asking for in your heart; third, see the Celestial Worthy deciding the matter presented in the petition.

The Method of True Stillness says: “The way to contemplate the mind is to look inward at one’s own mind and discover that it has no fixed substance. Look outward at one’s own form and discover that form, too, has no fixed substance. Then look far outward at things, and discover that they likewise have no fixed substance. Once these three are understood, only emptiness remains. Yet emptiness itself is not something real to which one can cling. When what is emptied no longer exists, even ‘nothingness’ has nothing left to rely on.”

When all thoughts of being and nonbeing have vanished, the mind becomes limpid and clear, abiding always in stillness. At that point, even “stillness” itself offers nothing to grasp at—how could desire arise? When desire does not arise, this is true stillness and constancy. Only by responding to external things while remaining true to constancy can one preserve one’s original nature. To respond to things continually without losing one’s nature is to remain always still and clear.

If a person can do this, body and mind can return to emptiness and nonbeing—the Daoist state beyond turmoil, clear and unobstructed—and feeling and intent can return to Taiji (the Supreme Ultimate), the primordial state from which all things arise. One can then respond to external things, benefit others, and transcend the ordinary to become a sage. This is the correct path.

What matters is putting the practice into effect. The following is a path of cultivation from nonbeing into being: each day, practice the “joining of Sun and Moon,” bringing together the Qi of the Sun and Moon to nourish the sacred embryo—the inner sacred nature or spirit embryo spoken of in cultivation. Practice until sleep and dreams are no different from waking life; only then may one continue with the Way of “Great Cavern Wind-Returning.” In this way, one can attain the sacred body, become healthy and strong, and move freely in and out. Only then can one journey through the various heavens and pay homage at the Golden Palaces of Emptiness—the celestial palaces described in Daoism.

Method for Retiring at Night

Whenever you are about to sleep, first stretch out your arms and legs, lie on your back, and visualize the Five Viscera. When you have finished, visualize a Heavenly Worthy, a revered Daoist deity, seated within the Yellow Court, the place within the body used in cultivation, radiating a great light that shines in all ten directions.

At this point, forget body and mind and focus on inner contemplation. Ask yourself how the original spirit was settled and clear when you were first born, how it ordinarily directs the body, how it dwells within the body, and how it will one day depart. Sit quietly and reflect. At first, your awareness may seem dim and clouded; after a while, the mind opens suddenly, and you feel the Four Qi—the breaths within the body in this passage—at peace, while the light of the Sun and Moon shines down inside the Mysterious Palace. The Heavenly Worthy you have visualized sits clearly within it, with nothing to obscure the view. You can also hear the wondrous music of the immortal palace distinctly and see many strange and remarkable sights.

Do not cling to these sights, lest the mind and spirit become scattered. They are the radiance of your original nature coming to light, as the scripture says: “Bright and clear, one beholds the realm of Jade Clarity.” You must also practice the joining of Sun and Moon each day to nurture your original nature. Above all, strengthen the Yang Spirit—the pure Yang spirit spoken of in cultivation—so that you can travel ten thousand li in an instant.

When these sights first appear, you must steady body and mind. If they are not steady, the result may instead be madness.

Method for Zhaijiao Rituals

Whenever you perform Keyi liturgy for a Zhaijiao purification ritual—for example, when reciting the sacred texts of the Five Directions—visualize, in sequence, the Qi of each direction’s corresponding color rising from your Five Viscera and joining the Qi of that direction. After the Qi of the five directions has converged, visualize the Qi of the Five Viscera blending into a single Qi, which settles within the Yellow Court. Then imagine your own Heavenly Worthy drawing it in and swallowing it into the Yellow Court. When reciting, “The Most High Five-Spirit Old Lords summon forth the [one] within my body…”—the original text ends here.

This passage describes three forms of visualization and ritual procedure: how to visualize the descent of deities during a purification ritual, how to visualize Celestial Worthies and divine generals subduing harmful spirits, and how to perform rites to commend the dead and refine and deliver their souls.

At the start of the purification ritual, visualize the righteous Qi in the upper, middle, and lower Dantian within your body rising to the “Palace of Primordial Unity.” The assembled deities wait to be invited. Then visualize the gathered holy ones descending from Heaven to the ritual altar, each sending down their true Qi. This joins with the Qi of the deities in the Palace of Primordial Unity at the crown of your head, and together they become one. Next, visualize the Celestial Worthy seated on the jade dais in the Palace of Primordial Unity, receiving the ritual offerings. When the rite is complete and the incense burner is taken away, visualize the Celestial Worthy returning to the “Yellow Court,” the place within the body where the spirit and Qi reside.

Method for Controlling Harmful Spirits

When faced with violence, madness, or harmful spirits, visualize the Celestial Worthies of the Three Palaces rising to the Niwan Palace, the spirit palace within the head, and sitting in rows on the jade dais. Then summon the righteous Qi of the five organs within your body to rise into the heavens and join with the righteous Qi of the Five Planets, each transforming into an Imperial Lord. The Imperial Lords are dressed according to the forms used for earthly emperors, wearing garments in the colors associated with their directions. Each takes its proper place and holds a jade tablet.

Next, visualize the Qi of the five organs and the Five Planets transforming into the star officials of the Five Dippers. Each official wears a Daoist robe in the color associated with their direction, holds a jade tablet, and takes their proper place. Then visualize these forms of Qi transforming into the Demon Kings of the Five Heavens. They resemble earthly generals, wear garments suited to their directions, carry long halberds, and wear bows and swords. Each takes its proper place.

After completing these visualizations, visualize the divine generals and officers and soldiers within your body rising and leading the Five Emperors, Five Dippers, and Five Demons forward. They seize the ghosts and harmful spirits described above, bring them before the Celestial Worthy for judgment, and then escort them to the Bureau of the Three Officials for adjudication. Next, recite the incantation nine times: “The Divine Lord receives the command and proceeds to the Golden Horse Station.” After reciting it, give the patient the talismans of the Five Emperors, Five Dippers, and Five Demons to take for one month.

Commending the Dead

Prepare a “Chapter of Devoted Intention,” stating in detail the name and native place of the deceased to be commended, along with the dates of birth and death. Also petition the High Minister of Jade Purity, the Divine Lord of the Great Luo and the Infinite, and the deities of the various offices to descend and preside over the rites of commending the dead and refining and delivering their souls.

Also request the talismans of the Five Emperors, Five Dippers, and Five Demons to regulate and restore the deceased’s five organs. Request the Emperors of the Thirty-Two Heavens and the Hidden Words of the Great Brahma for use in commending the souls of the dead before the prison offices in the ten directions. In addition, prepare one command talisman of the Primordial Beginning to be transmitted in turn throughout the heavens; one earth-spirit decree to be proclaimed throughout the Three Realms; and another command talisman to be sent to various places to seek out the souls of the dead.

Finally, compose a memorial listing the above commands and talismans and requesting the issuance of an edict. Then prepare a separate document reporting the matter to the High Minister of Jade Purity.

Pray for a dispatch to be granted, and carry out the talismanic command of the Primordial Beginning, so that it may pass unhindered to the carefree realm of Shangqing and inform the Grand Year (Tai Sui).

Year, month, day; the officiant, duly appointed, carries this out.

The Jade Clarity High Minister, the Boundless Divine Lord.

Retribution

When a sick person lies in bed at night, take two Three-Five talismans. Write them and have the person swallow them. Then take three more Three-Five talismans: tie one to the person’s hair knot, tie one to the bed-curtain cord, and burn one on the stove. At the same time, submit a written petition to the Six Offices, the deities in charge of the relevant offices, and ask the Three-Five Generals to seize and expel the forces causing the illness, so that they may receive retribution.

Before using these talismans, silently present a memorial in accordance with the Chaoyuan rite, a ceremony of facing the gods, paying respects, and submitting a petition, and request the talismanic command from the Celestial Worthy. Once the matter is settled, take down the two talismans tied to the hair knot and curtain cord, and burn them in a clean place.

Averting and Suppressing Calamities

When various ominous events occur among people, use five iron plates, each three cun wide and nine cun long, and write a Five-Demon talisman on each. On the reverse of each plate, state the reason for averting and suppressing the calamity, and record the year, month, day, and hour, followed by the name of the officiant. Before carrying this out, first write a Heart Petition, a document laying one’s intentions before the gods, describing the matter in detail and submitting it as a memorial. Request that a talismanic command be granted; only then may the rite be performed.

Great Method of the Numinous Treasure Scripture of Infinite Deliverance of Humanity, fascicle 46