《無上玄元三天玉堂大法》Vol. 18

The cultivation of physical form into perfection (referring to transforming the mortal body into a pure Yang entity through practice) is essential for attaining immortality. Practitioners refine the three Dantian (energy centers) — upper, middle, and lower — allowing inner radiance to shine forth, harmonizing the Four Symbols (the emblematic forces of Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), and blending the Yang fire with the Yin talisman (cultivation terms denoting the interplay of Yin and Yang energies). This completes the transformation of one’s life state. When spirit (Shen) and Qi reach fullness, and one’s cultivation is perfected, it becomes possible to ascend in broad daylight (indicating physical transcendence). This is the true path of refining the form to attain immortality—how could it rely on mere talismans and incantations?

Yet worldly beings remain lost in ignorance. In life, they never hear the great Dao (the Way); in death, they descend into darkness, their souls scattered forever, losing all chance for liberation. Thus, we must employ the transformative power of our practice, utilizing the profound method of "water and fire coupling" (a cultivation term for Yin-Yang harmonization), relying on incantations to guide lost souls and talismans (Fulu) to reconstruct their forms. Only then can fragmented souls be made whole, and Yin-corrupted bodies refined into Yang purity, achieving transcendence in a short time. Clearly, this method is indeed a secret art for saving souls—how could it not be revered with utmost respect?

Regarding the regulations for the refining altar (a ritual space for soul salvation): The essence of this altar’s method lies in mastering the mysteries of true water and true fire. The essence of the sun and the radiance of the moon represent true water and fire, which is why the great Dao takes the Three Lights (sun, moon, and stars) as its foundation. Having comprehended the secrets of water and fire, what difficulty remains in guiding souls? Though the Lingbao School’s "Southern Furnace Refinement" also employs water and fire, our method draws these elements directly from the sun and moon—making it the ancestor of all methods, let alone mere refinement techniques. This art of molding souls is uniquely preserved in our lineage.

In practice: The arrangement of the water pool and fire marsh must align with the lamp ritual. The refining process requires summoning divine generals (protective deities). The practitioner’s own transformative power follows the movement of intent, and the Yang spirit (the purified Yang consciousness) can divide its form. The divine generals merge with the primordial Qi of heaven and earth, aiding the circulation of divine energy. Through the mundane methods of water, fire, and breath, one ultimately unites with the great Dao.

Specific steps: First, visualize a bean-sized point of light in the heart region, gradually expanding into rippling water. Within it, divine generals clad in black robes and jade maidens (female deities) riding water Qi stand to the right, entering the water pool. Next, visualize an orange-sized sphere of light bursting forth with true fire, where red-robed divine generals and jade youths (male deities) riding light stand to the left, entering the fire pool. Finally, burn the "Pure Radiance Jade Light Yellow Edict" (a specific talisman) and the "Primordial Yang Soul-Refining Crimson Register" (a salvation document) to summon the descent of true water.

The entire refining process involves subjecting the souls to the interplay of water and fire. Through this alchemy of Yin and Yang, their fragmented spirits are reshaped and elevated.

In Daoist ritual practice, when burning yellow talismans (huanggao) and red registers (chilu), the practitioner must visualize the radiance of the sun, moon, and stars. The specific method involves envisioning the water pool as representing the moon (Water Luminary) and the fire marsh as symbolizing the sun (Sun Luminary), drawing these celestial lights into one's body to merge with the practitioner's own water and fire Qi (vital energy), ultimately converging in the pool. At this stage, the practitioner should perceive only brilliant illumination before their eyes, with all mundane sights completely dissolved, before proceeding to the subsequent ritual steps.

Regarding the Moon Essence Cultivation Method (Yuebi Fa):

The talisman used is called the "Pure Radiance True Mystery Jade Light Yellow Edict." While reciting the incantation, visualize moonlight flowing into the brush tip to inscribe the talisman, and during its burning, imagine the lunar essence merging with the primordial water pool. The incantation essentially invokes the Pure and Wondrous Primordial Lady of the Mysterious Unity True Palace to descend true water, cleanse yin impurities, preserve purity, and guide the hun and po souls to be nourished in the Ren-Gui (Water Phase) direction while absorbing lunar essence. Through this purification, the body becomes radiantly luminous, perfected through myriad kalpas, and attuned to the sun, moon, and stars.

Concerning the Sun Essence Cultivation Method (Ribi Fa):

The talisman employed is named the "Primordial Yang Natural Soul-Refining Red Register." The incantation describes the descent of the sun's true fire (the "Crow Wheel" representing the sun and the "Golden Rooster" symbolizing sunrise at mao hour), with the furnace flames blazing intensely to transform yin substance into yang vigor. It beseeches the Supreme Elder Lord (Taishang Laojun) to bestow true yang fire Qi, making the talisman shine with solar radiance while harnessing its power to refine yin matter.

After completing the water-fire transformation, proceed to the water pool for the "Moon Ray Corpse-Refinement" aqueous purification ritual. This section emphasizes how the pure yin true water (Jielin Suhua) possesses a cleansing nature akin to the origin of the Dao (prior to the Image-Emperor), capable of cyclical generation. It particularly highlights the Five Phases principle of "Metal generating Water" (jin neng sheng shui), using vast true water to purify the souls.

The final water refinement incantation conveys: The pre-celestial True Unity Water originates from the Gate of Longevity, capable of rescuing wandering souls from the sea of suffering. By employing this primordial water to cleanse ignorant and decaying spirits, they become like the bright moon suspended in the Great Void, with hearts perfected in luminous clarity. Ten Jade Talismans of Lunar Essence Return must be crafted, corresponding to the ten directions of moonlight, following the generative sequence of the Five Phases (Metal, Wood, Water, Fire, Earth).

This passage describes the esoteric method of "water-fire refinement" (水火交炼) in Daoist Neidan (internal alchemy) practice, focusing on how to refine the hun and po souls while nurturing the infantile yang spirit (the spiritual embryo formed through cultivation).

The practitioner first bathes in the essence of moonlight (月华). When the moon's silver radiance merges with the Primordial Water of Heaven (天一真水), it resembles autumn moonlight shimmering on water. The practitioner's ethereal souls are cleansed within this cool aqueous energy, gradually condensing into form until a white Qi-borne infant emerges from the waters.

Next comes fire refinement. When the Primordial Fire (真火) unites with the crimson brilliance of sunlight, it generates warmth like spring sunshine. The practitioner recites incantations to summon the True Fire of the Solar Deity (郁仪), using the purifying flames of the southern Fire Phase (丙丁火) to transmute the yin souls into pure yang. At this stage, the infantile spirit manifests amid golden flames.

Recurring mantras like "Blazing celestial sun" (炎炎天上日) serve to activate the solar-lunar essences. The phrase "nine refinements generate luminous visions" (九炼生华景) indicates nine cycles of water-fire interaction are required to completely purge yin residues from the spiritual embryo, achieving a perfected yang body. Throughout this process, the practitioner must harmonize the "Heaven's One Water" (天一之水) with "Earth's Two Fire" (地二之火)—numerological concepts from the Hetu diagram—creating the alchemical equilibrium of "water and fire complementing" (水火既济), ultimately returning to the primordial state through "refining the embryo to recover the origin" (炼胎返本).

The accompanying illustrations titled "Infant Emerging from Water" and "Infant Emerging from Fire" depict the transcendent spiritual embryo liberated through elemental refinement. This advanced practice belongs to the Jade Hall tradition of the Shangqing (上清) lineage, requiring strict adherence to the foundational rituals (本法) prescribed in its canonical methods.

This scripture expounds an advanced Daoist cultivation method known as "interactive refinement," where the harmonious blending of water and fire, yin and yang, leads to the attainment of authentic realization.

The crux of this practice lies in utilizing the power of fulu (talismanic symbols used in Daoist ritual arts) to harmonize the dual qi of yin and yang, facilitating the union of hun (ethereal soul) and po (corporeal soul). When yin qi recedes and yang qi flourishes, one naturally achieves the true Dao—a state unattainable through ordinary spiritual powers.

The text meticulously details the cultivation process: First, the practitioner strengthens the soul using the primordial ancestral qi (the most fundamental energy), then purifies the physical form through the true fire of the sun. As the qi of water and fire intermingle, celestial energies manifest as the Six Stars and Seven Stars constellations, which respectively refine the hun and po. Within the practitioner's body forms the "jade abdomen of chicken and rabbit" (symbolizing yin-yang harmony), radiating authentic light.

The scripture describes the formation of the Three Powers (heaven, earth, and humanity): The first day creates celestial yang, the second day forms the solid earth, and the third day perfects the human form. When water and fire achieve mutual completion (yin-yang balance), celestial and terrestrial operations become orderly, allowing cultivators to attain spiritual wholeness and abundant qi.

The incantatory section contains specialized terminology: "Celestial River essence" refers to the vital energy of the Milky Way; "Kun-mother covering Qian-father" symbolizes yin-yang union; "Yellow Emperor and Laozi" represent the perfected beings; while "ninefold pure yang" signifies the perfection of yang energy. These mantras guide the process of water-fire interaction and soul unification.

The text emphasizes the "Three Marvels": Heaven possesses sun, moon, and stars; Earth contains the yi, bing, and ding energies; Humanity embodies jing (essence), qi (vital energy), and shen (spirit). When essence stabilizes and spiritual energy becomes abundant, the practitioner forms the "celestial treasure vase" (internal elixir) within, where the three energies unite and return to their origin. Through refinement by true water and true fire, one ultimately transcends the Three Realms to behold the Celestial Venerables.

This entire cultivation process requires specific talismans and incantations, performed while visualizing the intersecting radiance of sun and moon in meditation. The ultimate achievement is the wondrous union of form and spirit, returning to the primordial origin.

This scripture elucidates the fundamental principles of Daoist cultivation and the method of "Nine Heavens Immortal Refinement." It begins by describing the cosmogonic process: the light and pure Qi ascends to form Heaven, while the heavy and turbid Qi descends to form Earth. After the separation of Heaven and Earth, the natural order of mountains, rivers, sun, moon, and stars takes shape.

The core of cultivation lies in mastering the "Nine Qi" (nine types of primordial energy). The human body is composed of these nine Qi—retaining Yang Qi maintains human form, losing it transforms one into a ghost, while refining it leads to immortality. The scripture introduces the "refinement and salvation" method, which employs talismanic incantations to help deceased souls regain Yang Qi, enabling their transcendence.

The specific cultivation method unfolds in five stages, corresponding to five Yang talismans:

In the First Yang Talisman stage, primordial Qi begins to emerge while Yin and Yang remain undifferentiated. Practitioners recite specific incantations to gather yellow Qi from the Eastern direction.

The Second Yang Talisman stage marks the differentiation of the Two Forms (Yin-Yang) and the initial formation of the immortal embryo. Here, one recites the Purple Portal incantation to collect purple Qi from the South.

During the Third Yang Talisman phase, the Three Powers (Heaven-Earth-Humanity) establish their positions as the Hun and Po souls take form. Practitioners chant the Three Numinous incantations to gather white Qi from the West.

The Fourth Yang Talisman stage sees the completion of the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) and the strengthening of the souls. The Colorless Ancestral incantation is recited to collect black Qi from the North.

The Fifth Yang Talisman stage (not detailed in the original text) presumably represents the perfection of the Five Phases, attaining higher realms of cultivation.

The entire process emphasizes gathering Qi of different attributes from celestial and terrestrial sources through specific incantations and directional practices. These methods serve dual purposes—advancing one's own immortal cultivation and performing salvation rituals for departed souls.

This scripture elucidates the Daoist cultivation method of the "Nine Yang Talismans" (Jiuyang Fu), which describes how to refine the body and return to one's primordial origin by absorbing Qi from the nine directions of heaven and earth.

The Five Yang Talisman concerns cultivation through the five organ-Qi (corresponding to the Five Phases energies of heart, liver, spleen, lungs, and kidneys), perfecting the physical form to ultimately return to the immortal path. Practitioners must recite specific incantations to receive the "Qi of the Five Immortals' Central Numen" from the northeast direction.

The Six Yang Talisman explains how six primordial Qi (possibly referring to the three Yin and three Yang meridian energies) intermingle to nourish the body and illuminate the meridians. This requires chanting formless realm mantras to obtain the "Qi of the Elevated Perfected's Harmonious Fusion" from the southeast.

The Seven Yang Talisman deals with opening the seven orifices (eyes, ears, nostrils, mouth, etc.) to clear the path to true Dao. Practitioners recite the "Mysterious Convergence Without Bounds" incantation to receive the "Qi of the Elevated Immortals' Cavern Scriptures" from the southwest.

The Eight Yang Talisman describes the perfection of physical form and mystical equilibrium. Through chanting the "Clear Luminosity of the Celestial Heights" mantra, cultivators draw the "Qi of the True Numen's Illuminating Transformation" from the northwest.

The Nine Yang Talisman represents the highest attainment - when nine types of primordial Qi become pure and complete, the body becomes as firm as a metamorphosing infant, returning to its original source. The "Unbinding and Desireless" incantation is used to receive the "Qi of Nature's Mysterious Illumination" from the central direction.

The master explains that this ninefold refinement method constitutes a complete cultivation system from the primal formation of physical form to its perfection, achieving internal and external authenticity. Without this practice, the embryonic form (referring to the human body) becomes stagnant, its foundation solidified by deathly Qi. During cultivation, one must regulate the body's transformation according to the Qi of the nine heavens and eight directions:

The east is governed by the Heaven of Unbounded Singularity (Yudan Wuliang Tian), source of all things' generative Qi, called the "Heaven of Primordial Azure." The south draws Qi from the Heaven of Boundlessness (Wuliang Tian), the west from the Heaven of Extended Need (Xu Yan Tian), the north from the Heaven of Divine Skill (Doushu Tian), the northeast from the Heaven of Paramita (Boluo Tian), the southeast from the Heaven of Resonant Response (Yingsheng Tian), the southwest from the Heaven of Brahma's Support (Fanfu Tian), and the northwest from the Heaven of Elevated Emptiness (Gaoxu Tian).

Practitioners must visualize these celestial Qi entering their bodies through talismanic incantations, ultimately causing their physical forms to radiate luminosity.

This passage discusses methods and effects of absorbing different types of Qi (a Daoist term referring to primordial energy) during cultivation practice. It first mentions absorbing Qi from the "Realm of No-Thought and No-Knots" in the northwest direction, along with nine types of Qi from the central heavens. When all these Qi energies are fully gathered, they form the "Three Sections and Eight Scenes" (important cultivation areas within the body). This state allows practitioners to attain physical radiance without suffering, with both form and spirit reaching mystical realms. These methods serve both for self-cultivation toward immortality and for delivering deceased souls.

The text then explains several crucial Qi types through a question-and-answer format:

Regarding the "Qi of the Cavernous Dark Purple Portal": The immortal embryo initially has no concrete form, with "cavern" representing a state beyond light and dark distinctions. When the first Qi forms the embryo and the second Qi shapes the fetal body, there's yet no separation of purity and turbidity—it exists in profound darkness. However, the "Mysterious Portal" (a vital cultivation point) within remains purely yang without mixture. Purple symbolizes solar radiance, hence the name "Purple Portal."

Concerning the "Qi of Longevity and Luminous Immortality": This derives from the three primordial Qi types (Mysterious, Original, and Beginning) and nourishes the yang spirit (Hun). Cultivating this Qi leads to extended life and spiritual communion, illuminating wisdom until the physical form transforms into immortality.

About the "Qi of Dissolving Corpse and Dark Evolution": All mortals contain yin-yang and life-death duality. Without cultivation, when yang diminishes and yin predominates, one becomes a lower ghost. This Qi belongs to the yin soul (Po), heavy as unyielding stone and difficult to ascend. Practitioners must transform the yang aspects of the Four Elements (earth, water, fire, wind) to dissolve yin Po, unifying Hun and Po to achieve immortality.

On the "Qi of Five Immortals' Central Numen": This complete Five Phases (Wood, Fire, Earth, Metal, Water) Qi gathers at the center for immortal cultivation. The mentioned organs aren't ordinary viscera but internal treasures that store and preserve energy without dissipation.

Regarding the "Qi of Elevated Truth and Harmonious Fusion": Advanced practitioners reach a state where all bodily parts commune with heaven, achieving sublime harmony with celestial realms.

About the "Qi of Lofty Immortals' Cavernous Records": This seventh lesser-yang Qi enables true crystallization of essence at higher cultivation stages.

This scripture primarily elucidates the mysteries and concrete methods of attaining immortality through Daoist cultivation. It first mentions the profound state of "Primordial Supreme Heights" where the wonders of the immortal path are realized. These esoteric principles can only be comprehended by those with innate wisdom, much like precious treasures kept in a jeweled case—hence Daoist scriptures are called "Cloud Satchel Treasure Cases" (referring to the sacred containers housing Daoist texts).

Regarding the cultivation of the true spiritual transformative Qi (referring to the practitioner's concentrated efforts in refining Jing, Qi, and Shen), the master explains: When one can thoroughly cultivate the eight types of prenatal Qi (the eight fundamental energies constituting the human body), they may achieve immortal authenticity. Specific manifestations include: reciting scriptures a thousand times to attain spiritual communion, appearing and disappearing at will while sitting or standing, maintaining the Shen (spirit) without dispersion, and naturally gathering without loss. This condensed skill forms the foundation of realizing the Dao, enabling spiritual transformation, fortifying body and spirit—all essential secrets of longevity.

Concerning the naturally manifesting mystical radiance (the spiritual light that appears at advanced stages of cultivation), the master states: When the nine Yang energies (the nine major Yang forces within the body) are perfected, one transcends physical constraints. This process must follow Wuwei (non-action), free from artificial striving, to be deemed "mystical radiance." This is the natural state attained through persistent practice.

The text then details two crucial talismanic cultivation methods:

The first is the Water Talisman from the "Water-Fire Dual Talismans," used to refine physical form. The incantation roughly translates as: "Soul and spirit return to their positions, empowered by the true talisman of the Celestial Worthy of Primordial Beginning, purifying impurities within the Supreme Mysterious realm to elevate life." Practitioners must coordinate this with sacred water from the Lady of Eastern Well and Yellow Blossoms (a Daoist water deity).

The second is the Fire Talisman for refining embryonic form. During practice, one visualizes light in the Dantian (energy center), taps teeth twelve times, and contemplates the Southern Dipper Star Lord. Specific methods include: drawing the talisman with cinnabar on yellow paper while visualizing the Celestial Worthy descending on clouds; also imagining nine phoenixes breathing fire and nine dragons spewing water, enabling the harmonious interplay of water and fire energies within the body. This culminates in the manifestation of the "infant" (referring to the primordial spirit), with the entire body radiating golden light. The incantation conveys: "Deliver the yin souls, empowered by the Primordial Jade Talisman and Southern Mound's Vermilion Fire, to transmute the physical form and ultimately attain transcendence."

Finally, appended talismanic incantations describe regulating the movement of water (kidney, yin) and fire (heart, yang) energies within the body to temper the soul, ultimately refining the Golden Elixir (referring to Neidan/internal alchemy), achieving an immortal body, and eternally escaping calamity.

This passage primarily explains Daoist rituals for delivering deceased souls and the doctrinal concept of the "Three Torments and Five Sufferings."

Regarding soul deliverance: This describes the Golden Register (Jinlu) used in Daoist salvation rituals, which records the deceased's name and the time of deliverance. The document must be written in a specific format and stamped with a seal (half imprinted on the register given to the deceased soul, half retained on the memorial submitted to the celestial court). During the ritual, the register and talismanic decrees (Fuming) are burned before the Dharma Bridge (a symbolic passage connecting yin and yang realms), assisting the soul to transcend suffering and reach the Vermilion Palace (Zhulinggong) - the sacred Daoist site for refining and delivering souls - where they may cultivate toward perfection.

The "Three Torments and Five Sufferings" are explained thus: The "Three Torments" refer to celestial torment (from pollution of the six senses - sight, hearing, smell, taste, touch, and mind during one's lifetime), earthly torment (from excessive physical toil while alive), and aquatic torment (from indulgence in worldly desires). The "Five Sufferings" denote afflictions in five aspects: heart, essence (Jing), form, spirit (Shen), and soul. The scripture emphasizes that practitioners must first transcend these sufferings themselves before helping others. It's misguided to attempt delivering ghosts with talismans (Fulu) while still trapped in the "Eight Hindrances" (various obstacles to cultivation).

Significantly, the phrase "eternal transcendence of the Three Torments, Five Sufferings and Eight Hindrances" primarily addresses cultivation guidance for the living. If practitioners can avoid being shackled by desires during their lifetime, they may transcend these afflictions and ultimately surpass the Three Realms (the realms of desire, form, and formlessness).

When people employ cunning strategies and indulge in sensual pleasures, these all stem from the original purity of the heart-mind being tainted by desires. Does this not cause suffering to the heart? Moreover, when one covets lustful pleasures and becomes obsessed with carnal desires, this is called "afflicted essence" (kujing)—when the vital essence (Jing) is damaged, it leads to bodily depletion and gradual decline toward death. If the body cannot generate the divine illumination (referring to innate primordial Qi), then the corpse-hun (referring to yin-turbid energies) will flourish—this is called "afflicted spirit" (kushen). When the spirit departs, death is not far away.

When the physical form is about to lose its Dao-nature (referring to innate original nature), it becomes nothing more than desiccated bones in the wilderness—this is called "afflicted form" (kuxing). When the form suffers, it turns into wandering ghosts; when the hun and po souls cannot remain whole, they drift as lost spirits, sinking into stagnation with nowhere to return—this is "afflicted soul" (kuhun). These five sufferings (afflicted heart, essence, spirit, form, and soul) all arise from daily depletion during one's lifetime, with the afflicted soul being endured only after death. In truth, these five sufferings have no fixed form, and the eight calamities (banan, eight types of tribulations) all originate from the heart-mind. Because the heart-mind governs the body, when it is tranquil, the three karmas (body, speech, and mind) and six dusts (form, sound, scent, taste, touch, and mental objects) are all settled; when it is disturbed, all kinds of vexations arise.

Rather than burning talismans (fulu) to deliver the deceased through the eight gates (referring to various ritual procedures), it is better to first liberate oneself from the eight calamities. If one cannot liberate oneself, the retribution of the eight calamities will manifest after death, and then one must rely on others for deliverance—is this not shameful? Therefore, the true intention of the ancestral masters was never to establish the concept of the eight calamities; what later generations call the eight calamities are merely fabrications by posterity. Those who inherit the Dao lineage should first cultivate themselves for self-liberation—only by rectifying oneself can one deliver ghosts and spirits. Hence, the Three Paths and Five Sufferings talismans (ritual charms for deliverance) should no longer be used to mislead later generations. Disciples of discernment should remember this teaching and not follow erroneous doctrines.

Regarding the claim that deceased souls must hold credentials: The Lingbao method states that the deceased must hold the left and right great certificates to enter the Three Heavenly Gates (the gates of the immortal realm)—this is incorrect. The Great Dao is formless and non-acting (wuwei), taking emptiness and natural spontaneity as its foundation. If one must rely on credentials to enter, this falls into the limitation of form-attachment and obstructs access to the profound mystery. Therefore, the teaching patriarchs specifically abolished the credential system, replacing it with the conferral of the Register of Long Life (symbolizing eternal immortality).

The essential principle of refinement and deliverance (rituals for salvation) is this: Following the purpose of the Red Brilliance (a Daoist deity) in summoning divine generals, talismans are burned to invoke these generals. Through the method of transforming water and fire, the guardian deities (divine officers) encircle the water pool and fire marsh (purification sites), while the Celestial Venerable descends to bear witness, and the Compassionate Venerable (the Savior from Suffering) confirms the transformation process. The stars of the Nine Heavens are arrayed, and the imperial lords of the Southern Dipper and Northern Dipper stand in majestic formation, summoning the water and fire deities to refine the deceased souls into an infantile state (a purified form). Then, talismans are burned to guide the infant into the water—water that must be as clear and bright as the autumn moon.

This scripture describes the "refinement and deliverance" process in Daoist Neidan (internal alchemy) practice. During cultivation, the white primordial Qi (the original vital energy in Daoist cosmology) merges with the practitioner's pure, infant-like Shen (spirit). Under the gentle "fire regulation" (the mindful control during practice), this fusion undergoes a refinement as mild as spring sunshine.

When sunlight and primordial Qi interact, the Shen gradually transforms into a golden luminous sphere. Within this golden light, indistinct forms begin to emerge, intermingling and refining with violet-gold radiance. At this stage, the practitioner perceives the vision of "sun and moon joining as one" (a celestial phenomenon symbolizing harmony), guiding the hun and po (ethereal and corporeal souls) into the middle Dantian (one of the three energy centers, located near the heart). Here, the nine types of primordial Qi continuously pour in to nourish them.

The golden light grows increasingly bright and translucent. After sustained practice, countless golden spheres manifest, and the practitioner enters a profound state of no-thought, no-awareness. At this point, the entire "refinement and deliverance" ritual (a practice for elevating the soul through cultivation) is complete.