《靈寶領教濟度金書》Vol. 277

This scripture documents the specific liturgical procedure for writing the "Jade Tablet Talisman" (Yuzha Fu) during Lingbao school's salvation rituals for the deceased. The entire process requires the ritual master to maintain intense concentration, accomplished through visualization (contemplating divine forms), incantation recitation, and hand seals (qiejue).

First, the master must calm the mind and focus the spirit, facing east while burning incense and clicking the teeth nine times. At this moment, one must visualize the descent of the Great Unity Primordial Lord (Taiyi Yuanjun, an important Daoist goddess) riding tri-colored clouds of azure, yellow, and white, accompanied by the Two Salvation Immortals, Jade Tablet Lady, Divine Tiger Messengers, Soul-Summoning Jade Maidens, and other deities responsible for retrieving souls. After another round of tooth-clicking, the master respectfully declares their ritual rank and petitions Taiyi Yuanjun: "Now preparing to inscribe the Jade Tablet Talisman for the deceased, having already submitted memorials to the celestial court and dispatched documents to relevant divine bureaus, may the Primordial Lord descend true Qi (vital energy) to empower this talisman, enabling the departed soul to swiftly escape the underworld and manifest at the altar to reunite with living relatives."

Next comes the recitation of the "Incantation for Divine Descent" (Jiangsheng Zhou), invoking the spiritual power of the Big Dipper (which governs life and death in Daoism) to assist the soul's manifestation. This is followed by the "Summoning Divine Tiger Incantation" (Zhaoshenhu Zhou), calling upon deities of the Divine Tiger system—including the Jade Maidens of Divine Tiger and Soul-Retrieving Messengers—to provide assistance. The ritual concludes with forming the "Divine Tiger Hand Seal" (a specific mudra: the thumb placed horizontally across the palm while the other four fingers bend to press against its base), thereby completing the talismanic inscription ceremony.

Note: The "Jade Tablet" mentioned herein refers to a special type of talisman (Fulu) used in Daoist salvation rituals, while "Divine Tiger" denotes the specialized pantheon within the Daoist underworld bureaucracy responsible for soul retrieval. The entire ceremony exemplifies Daoist religious practices that connect heaven and humanity through talismans, incantations, and visualization techniques.

This describes the specific ritual procedures of the Lingbao School (an important Daoist tradition) when performing salvation rites for deceased souls. The ritual master must first summon celestial soldiers and divine generals to protect the sacred space where talismans (Fulu) will be drawn, then recite the Commanding Brush Incantation (a spell to empower the calligraphy brush).

The chanting requires specific hand seals (mudras): the index and middle fingers curl backward over the thumb, which then presses the upper joint of the little finger. Facing southeast, the practitioner draws in the vital Qi (生炁) of creation from heaven and earth, then blows three breaths into the brush tip before beginning to inscribe the talisman. Next comes forming hand seals according to the Big Dipper's seven-star alignment while silently reciting the secret names of the Seven Primordial Ladies (the goddess manifestations of the Dipper stars), visualizing their radiant starlight illuminating the space.

When writing salvation talismans for the deceased, the ritual must record their birth/death dates and corresponding astrological mansions. For multiple souls, names may be listed collectively before unified treatment. Different incantations and hand seals apply on Yang days (odd-numbered dates) and Yin days (even-numbered dates):

The Yang day incantation conveys: "By decree of the Dipper Lords, we dispatch soul-retrieving envoys and the Six Jia Generals bearing jade-sealed talismans to distinguish the virtuous and wicked among wandering souls. Regardless of sin's severity, all shall be liberated, returning spirits to the embryonic origin (胎元) of life."

The Yin day version states: "We petition the Mysterious Celestial Emperor to summon the Six Ding Goddesses and underworld judges. With jade-sealed talismans they penetrate the darkness to clarify life and death, commanding ten thousand spirits to receive the departed, restoring souls to their primordial source."

After completing the talismans, the "Star-Concealing Method" is applied at the deceased's corresponding mansion while reciting esoteric star-veiling spells, leaving other constellations visible. Finally, the "True Form Character Incantation" is chanted (during Hai hour for Yang days/Yin hour for Yin days), invoking the transcendent power of the Greedy Wolf Star (first Dipper star) to uplift souls and govern cosmic order.

The entire ritual harmonizes precise timing, hand seals, incantations, and visualizations with the Big Dipper's divine energy to elevate wandering souls. This exemplifies Daoism's cosmology of "heaven-human resonance" (天人感应) and its meticulous liturgical (Keyi) tradition.

This scripture contains Daoist incantations for summoning departed souls, where the ritual master acts upon the mandate of the Primordial Celestial Sovereign (Yuanshi Shangdi, the supreme deity in Daoism) to recall spirits through the power of four stellar deities from the Big Dipper constellation: the Great Gate Star Lord (Jumen), the Prosperity Star Lord (Lucun), the Literary Star Lord (Wenqu), and the Pure Integrity Star Lord (Lianzhen).

The Great Gate Star Lord passage states: As the quintessence of Yang Qi, this stellar deity possesses spiritual resonance. It dispels demonic influences and helps departed souls break free from afflictions. The ritual master, bearing the Jade Mandate (a Daoist decree), summons the spirit to return home, enabling the deceased to manifest and reunite with living relatives.

The Prosperity Star Lord passage explains: This true divinity of the North Pole governs life and death. It handles souls who perished from epidemics, assists in resolving their karmic transgressions, and expedites their liberation from the underworld. Acting on divine authority, the master retrieves these spirits to restore communication between yin and yang realms.

The Literary Star Lord passage describes: With awe-inspiring power that shakes heaven and earth, this deity specializes in souls who died from extraordinary causes like water curses or wind madness. The master, under mandate, recalls specific spirits while erasing their underworld transgression records, permitting reunion with the living.

The Pure Integrity Star Lord passage declares: As the arbiter of life and death, this lord handles violent deaths—by blade, drowning, fire, or suicide. The master urgently summons such spirits to materialize and converse with their kin.

Each incantation concludes with the imperative "By the immediate decree of the Primordial Celestial Sovereign," emphasizing the urgency of executing the supreme deity's command. References to "Yang days/Yin days" and directional coordinates (You, Chen, Kun, Chou, etc.) indicate the required temporal and spatial alignments for ritual performance.

This scripture records two Daoist soul-summoning incantations along with their ritual applications, primarily used in ceremonies for the salvation of deceased spirits.

The first incantation, "Military Pivot Star Chant," is performed during the Hour of the Ox on yang days or the Hour of the Boar on yin days. The chant describes the Military Pivot Star (one of the Seven Stars of the Northern Dipper) as possessing potent spiritual efficacy to govern both yin and yang realms. Specifically designed to summon spirits who died unnatural deaths—such as through abortion, warfare, or accidents—it temporarily releases them from the underworld to communicate with living relatives. The chant concludes by emphasizing this act is performed under the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity).

The second incantation, "Army Breaker Star Chant," is used during the Hour of the Dragon on yang days or the Hour of the Rooster on yin days. The Army Breaker Star (the seventh star of the Northern Dipper) can discern wrongful deaths in the netherworld, distinguishing good from evil while similarly retrieving wandering souls. During the ritual, the deceased is granted brief reunion with relatives.

The operational method involves: writing the deceased's birth/death dates and burial location in the direction of their corresponding Northern Dipper constellation. Depending on the manner of death, specific stellar symbols are concealed—for unnatural deaths, the chant is recited while hiding the constellation associated with the cause of death; for ordinary salvation rites, all seven stars are concealed; when redeeming wandering ghosts, subsequent documents must specify salvation for all souls across the six paths and four births (a Buddhist concept of reincarnation).

Accompanying talismans include: the "Summoning Talisman Chant" to beckon spirits to the ritual altar, and the "Jade Dispatch Chant" that employs the Northern Dipper's power to deliver documents to the celestial court, enabling the spirits' salvation. The rites require synchronized hand seals (Daoist mudras) and the vital energy of the eastern direction (a cultivation term denoting primordial qi).

This passage describes a complete Daoist soul-summoning ritual, comprising three key components: talismanic scripts (fulu), hand seals, and visualization (meditation).

The text first introduces two types of summoning jade talismans (yuzha) for different celestial cycles: during yang days, one uses seven Qi (vital energies) of "red-red-blue-blue-black" configuration, while yin days require "black-black-blue-red-blue-red" arrangement. Both must be combined with fire-element Qi to envelop the four directions, ensuring swift manifestation of departed souls. The "seven Qi" mentioned refers to fundamental cosmic energies between heaven and earth.

Next comes the general command incantation, invoking the assistance of divine officials like the Jade Registrar (Yucao) Mysterious Elder (Xuanbo) and the Jade Talisman Master (Yuzha zhuli) to compel specific souls to appear immediately. The names He Chang and Qiao Xun refer to two legendary Daoist spirit generals.

The Mysterious Nether Hidden Text spell serves to open the path to the underworld, guiding souls upward to the Jade Metropolis (Yudu), a Daoist celestial realm. The Azure Mystery Soul-Summoning Treasure Register (Qingxuan zhuihun baolu) constitutes a more elaborate ceremony: the priest must burn incense, sit in stillness, silently recite the Great Brahma Hidden Words (dafan yinyu) twenty-four times, perform teeth-knocking rituals, and visualize transforming into a Ninefold Celestial Perfected Being (jiutian zhenren) protected by the Four Auspicious Beasts (including Azure Dragon and White Tiger). Through deep meditation, the practitioner merges with the Celestial Worthy (Tianzun).

The final Three Heavens Imperial Edict phase requires the ritual master to focus intently toward the Celestial Gate (Baihui point at the crown), visualizing the Three Treasures (Dao Treasure, Scripture Treasure, and Master Treasure) seated majestically in golden-lit celestial pavilions. Through devout supplication, divine commands are received via golden boys and jade maidens. Talismans like the Nine Dragons Soul-Summoning Register must be accompanied by the standard Daoist imperative phrase "urgently, urgently, in accordance with statutes and ordinances" (jiji rulüling).

This integrated ritual combines talismanic magic, incantations, visualization techniques, and teeth-knocking practices, aiming to liberate departed souls and resolve karmic obstacles. The recurrent phrase "jiji rulüling" emphasizes the urgency of execution, comparable to modern administrative directives marked "for immediate implementation."

A jade maiden descended from heaven holding a luminous treasure box, placing it upon the ritual altar. When opened, radiant light burst forth, allowing the Daoist priest to clearly see its contents. He then recited the sacred names of the Three Pure Ones (Sanqing, the highest Daoist deities) and inscribed secret characters upon the ritual talisman (Fulu) using Primordial Qi (Zuqi, the primal energy of creation). Upon completing the inscription, the priest and assembled divine beings received the celestial decree together. After bowing in gratitude, the ritual concluded.

The following are three crucial talismanic documents:

The first is the Jade Summons Talisman for beckoning departed souls. It states: "By the decree of the Supreme Venerable Sovereign of the Three Heavens (the highest Daoist divinity), all underworld officials throughout the ten directions are commanded to bring the soul of the deceased to this altar for salvation." The talisman text reads: "The Celestial Venerable issues this command—the true talisman is here. I bear the imperial edict to summon you forth. Deliver this talisman swiftly to the departed soul and guide them homeward." It concludes with the standard Daoist formula: "Urgently and immediately, as commanded by the Jade Pure Celestial Sovereign (Yuqing Shangdi)." The enforcement is entrusted to Great Deity Zhou Guang of Northern Mysterious Metropolis (Beikui Xuandu, an underworld institution), who wears a triple-tiered crown, red robes with vermilion shoes, wields a sword in his right hand while holding the talisman in his left, traveling wind-swift with three emissaries.

The second is the Soul Manifestation Talisman. Its text declares: "This numinous talisman descends from the Nine Heavens—you long-trapped soul in the underworld, appear at once! By imperial mandate I summon you homeward; any attempt to hide shall meet stern punishment." Executed by Great Deity Wu Chunzhi, clad in black robes and headdress, similarly bearing sword and talisman with his emissaries.

The third is the Soul Extraction Talisman, chanting: "By this true talisman's summons, the soul must manifest swiftly. I bear the decree to hasten the departed toward Vermilion Palace (Zhuling Gong, where souls undergo purification)." Overseen by Great Deity Xu, dressed in azure garments and accompanied by two other talismanic envoys.

Finally mentioned are the Twin Talismans of Yin-Yang Essence—sacred registers documenting life and death: "The Divine Tiger's majesty summons the obscure souls. Holding the ledgers of life and death, determining the departed's destiny." These twin talismans are governed by two deities: Great Yang Essence (Yangjing Daying) and Lesser Yin Essence (Yinjing Xiaoying).

This scripture records the talismanic incantations and secret methods used by the Lingbao (Numinous Treasure) school of Daoism (a major Daoist lineage) for performing salvation rituals for deceased souls. The main content is divided into several sections:

The first part describes the ritual for summoning deities. The ritual master refers to themselves humbly as "your servant," indicating they act by the decree of the Lingbao Tianzun (Celestial Worthy of Numinous Treasure, one of the highest Daoist deities). Using jade tablets (imperial documents), they summon the Seven True Lords (high-ranking immortal officials) and various departmental deities. When the talismanic command arrives, even the gates of hell will open. The phrase "urgently, urgently, in accordance with statutes and ordinances" is a common Daoist incantation indicating immediate execution.

Next, it describes the appearances and functions of two main deities: the Male Left Jade Department Talisman Deity (in charge of noble souls) and the Female Right Martial Phoenix Talisman Deity (responsible for common people's souls). They wear felt hats, light red robes, red shoes, carry swords with embroidered sashes, and hold record books, each commanding twelve thousand soul-capturing officers. These talismans must be drawn with white characters on red paper.

Following this is the Brush-Consecration Incantation (a spell to empower the ritual brush), mentioning hidden treasures in the East and the mysterious traces of the Heavenly Emperor. Then comes the summoning of the Northern Emperor (Great Emperor of the Purple Subtlety of the North Pole), spirit-tiger emissaries He and Qiao, along with three departmental emissaries, jade maiden generals, and others leading divine troops in swift action.

During the ritual, the master must face southeast (the Xun position) to inhale blue-red Qi and exhale it onto the brush tip before drawing talismans and reciting spells. The symbol "▲" represents secret characters meaning "covering heaven and earth, shaking all spirits"—with one command, ghosts immediately depart. The master must also form the Spirit-Tiger Hand Seal (a special mudra) and gather Qi from the Big Dipper's bowl stars to imbue the talisman.

Finally, it describes the appearance of the Upper Soul-Retrieving Emissary Hou: wearing embroidered robes, a red headband, a curved-foot headdress, a jade belt, green boots, holding a jade tablet in his left hand and a ritual bone club in his right, arriving on clouds. The text in parentheses contains commands issued by deities like the Great Unity Sun-Bright Lord and Moon-Bright Lord, which the emissary must silently recite with secret incantations.

This scripture describes a Daoist ritual for summoning departed souls, divided into upper, middle, and lower sections, each with specific incantations and distinct messenger manifestations.

The upper section details the summoning of souls through talismanic commands (Fulu), compelling the underworld to open its prison gates. The celestial messenger arrives majestically—clad in crimson embroidered robes with a jade-green belt, wearing a skyward-curved headscarf adorned with a yellow forehead band, wielding a fish-tailed blade while riding clouds. The incantation emphasizes the messenger's swift action to materialize the soul, threatening consignment to Fengdu (the Daoist netherworld hell) for non-compliance.

The middle section introduces messenger Wei Mou, resembling his upper counterpart but with intensified divine authority in the incantation. Here, the command severs the "earthly roots" (symbolizing underworld bondage) to reveal the soul's true form. Disobedience results in punishment at Fengdu, with the formula concluding by invoking the supreme "Jade Purity Celestial Sovereign's decree" (Yuqing Shangdi Lüling).

Messenger Zhang Mou of the lower section appears in green robes with crimson embroidered forehead bands, jade girdle, curved headscarf, suspended fish-tailed blade, and emerald boots, arriving through mist. His incantation demands rapid soul extraction from the underworld, extinguishing the "volcanic torment" (representing hell's suffering) to enable communication between the departed and living relatives.

The concluding portion invokes the "Primordial Command" (Yuanshi Fuming) of the supreme deity Yuanshi Tianzun, mandating all deities to assist in soul retrieval without delay. The Divine Tiger Messengers (specialized soul-retrieving spirits) must act according to the Red Script Texts (sacred Daoist documents), while Fengdu's Ninefold Darkness (the deepest underworld prisons) must release the souls.

The scripture further references the "Seven Jade Maidens of the Divine Tiger" talismans, identifying these attendants as handmaidens to the Seven Luminaries of the Northern Dipper (Beidou Qiyuan Furen), routinely dispatched by the Northern Emperor (Beiji Ziwei Dadi) for soul retrieval. When inscribing these talismans, practitioners must first chant incantations, gather Qi from the northern direction to imbue the brush, then hold their breath during inscription.

These elements reflect core Daoist salvation rituals—employing talismanic power, celestial intermediaries, and divine authority to liberate souls from infernal suffering and restore communion between the deceased and the living world.

This scripture records the seven talismans (fulu) used in the Daoist "Divine Tiger Soul Retrieval" ritual, each corresponding to different categories of deceased spirits. Here's a detailed explanation:

The first talisman is governed by the "Upper Prime Jade Maiden" (a high-ranking Daoist goddess) surnamed Jiang. When reciting the incantation, the practitioner forms the "Chen Seal" hand gesture (a type of Daoist mudra) and draws Qi (vital energy) from the Xun position (southeast). This is used to summon ancestral spirits from seven generations. The incantation essentially states: By celestial decree, the Divine Tiger envoys descend swiftly like lightning.

The second talisman is governed by the "Middle Prime Jade Maiden" with the "Mao Seal" hand gesture. It specifically collects spirits of those who died unnatural deaths, including accidents, leprosy, epilepsy, gu poisoning, dysentery, and malaria victims. The incantation emphasizes how the Divine Tiger envoys will illuminate the spirits' path.

The third talisman, governed by the "Lower Prime Jade Maiden," uses the middle-finger center seal. It gathers wandering spirits without descendants and those who died from consumption, wind toxins, or paralysis. The incantation commands the spirits to assemble swiftly with the wind and Qi.

The fourth talisman targets plague victims and those struck by lightning, using the "Li Seal" hand gesture. The incantation warns underworld officials not to obstruct the spirits.

The fifth talisman is governed by the "Turtle-Truth Jade Maiden of the White Canopy" with the "Wei Seal." It specifically collects violently killed spirits, including those who died from shock, execution, hanging, drowning, burning, or childbirth complications. The incantation notably mentions salvation for "both born and unborn" fetal spirits.

The sixth talisman deals with wrongful deaths from poisoning, curses, war, punishment, or animal attacks, using the "You Seal." The incantation refers to rescuing "unformed fetal souls."

The seventh and highest talisman is governed by the supreme "Jade Maiden of the Supreme Dipper," connected with the Big Dipper constellation belief. The incantation mentions "Primordial Life-Giving Taiyi" (a Daoist deity) and "Six Jia Transcendent Spirits" (sixty Jiazi gods), emphasizing the Divine Tiger envoys' authority in soul retrieval.

Each talisman involves specific hand seals, directional Qi absorption methods, and corresponding spirit categories, demonstrating the systematic and professional nature of Daoist salvation rituals (keyi). The "Divine Tiger" represents legendary soul-retrieving envoys in Daoism, while "Jade Maidens" are goddesses assisting in ritual practice.

This scripture records the talismanic incantations and ritual procedures used by the Lingbao (Numinous Treasure) school of Daoism (one of the principal Daoist lineages) for redeeming lost souls and reviving the deceased. The main content is divided into several sections:

First is the method for employing the "Swift as Imperial Decree" (jiji rulüling) talisman. When drawing the talisman, the practitioner must form the hand-seal (mudra) of the Xu position (a specific Daoist hand gesture) and channel Qi from the southeast direction. This talisman can summon sinful souls from the hell realms and revive recently deceased persons—when drawn beneath the nose of the deceased and burned, immediate revival occurs. The first six talismans must be inscribed with cinnabar on blue paper and sealed in blue paper pouches, while the seventh talisman requires no sealing.

Next follows descriptions of the seven Jade Maidens (female celestial officials in Daoism): each wears a phoenix crown with coiled hairstyles, dressed in purple embroidered robes, feathered skirts, and red shoes adorned with jade ornaments, holding the registers of life and death. The first six Jade Maidens each oversee soul retrieval, while the seventh specializes in resurrection, capable of retrieving souls from all major hell realms. Their invocation requires simultaneous burning of talismans and bamboo slips.

Subsequent passages contain summoning incantations for various Divine Officers (Daoist celestial functionaries). For example, to summon the Heavenly Path Officer Gao Tianzhen of the Divine Tiger's First Division, one recites the incantation beginning "By the decree of the Nine Heavens, I invoke the ancestral names of humanity"; to summon Earth Path Officer Ran Wenzhong, the incantation "Cavernous Mystery's grades upon grades, transforming forms layer upon layer" is used. Each incantation concludes with the phrase "Swiftly, swiftly, by the decree of the Great Emperor of Long Life."

The ritual requires accompanying hand-seals (such as the Jade Seal) and drawing seven breaths of Qi from the southeast direction into the ritual brush. The general summoning incantation "Jade Purity King of the Divine Empyrean" calls all Divine Officers to descend to the ritual altar. These incantations uniformly emphasize immediate execution, embodying the characteristic Daoist magical principle of "swift as imperial decree."

This scripture records several Divine Tiger (Shenhu) system officers in Daoism—specifically the merit officials (Gongcao, celestial functionaries responsible for delivering documents)—along with their corresponding command talismans and incantations, as well as methods for summoning the Ten Directions Flying Talisman Messengers.

The incantation for the fourth Divine Tiger officer, the Merit Officer of the Human Dao (Hu Dang), conveys: "The six directions of heaven and earth (up, down, and the four cardinal directions) unite in creation, the Three Ones (Jing, Qi, Shen) give birth to all things, cycling endlessly to form a complete system. Once the power of the Dao descends, it manifests boundless might."

The fifth Divine Tiger officer, the Merit Officer of the Immortal Dao (Suo Zhong), declares: "Authority distinguishes ranks among immortals, fate is judged in the underworld, and even the farthest reaches of the eight directions are fulfilled. Heaven’s blessings protect and sustain, enabling one to attain immortality."

The sixth Divine Tiger officer, the Merit Officer of the Ghost Dao (Zhai Shang), describes: "The dark qi of the underworld condenses into truth, the Nine Great Paths manifest in nine forms. A single phenomenon can undergo seven transformations, ultimately reaching the Ninefold Truth."

The seventh Divine Tiger officer, the Merit Officer of the Karmic Dao (Wan Yun), states: "The true teachings of the Dao distinguish grades, circulating through the ten directions of the world. Virtuous deeds and moral conduct bring universal salvation, while karmic merit (cultivation achievements) reveals true radiance. The power of the talismanic decree eternally bestows prosperity and benefit."

Following this, the scripture details methods for summoning the Ten Directions Flying Talisman Messengers, including:

• Messengers from the four cardinal directions (east, south, west, north), above and below, each requiring specific mudras (hand seals, such as the Mao seal or Wu seal).
• The Flying Talisman Messengers of the Three Hun and Seven Po, associated with the first lunar month.
• Messengers who traverse heaven and earth, enter water and fire.
• Messengers of the yang realm and the celestial void.

The text concludes with an incantation for recalling departed souls, summoning divine generals such as Long De and Zhang Hai, as well as assisting spirits like the Observing Fate Youth and the Soul-Guiding Youth to aid in the retrieval. The incantation emphasizes "united effort and shared purpose," while also noting that those who follow the Dao will live, while those who oppose it will perish. These practices are primarily used in Daoist rituals for the salvation of the deceased.

The Supreme Deity issues an urgent decree that must be immediately executed. This records the methods of "Pacing the Gang and Treading the Dipper" (a ritual walking pattern) and the use of Fulu (talismanic writings with spiritual power) in Daoist practice.

The hours of Xu and Hai (7-11 PM) mark the opening of the celestial gate, while the Xun position (southeast) corresponds to the earthly portal. The Heavenly Emperor commands all to follow my Gangbu (special ritual steps). The talismanic officers responsible for soul retrieval must obey my Fulu, swiftly pursuing the departed spirit to ensure its immediate return.

The specific procedure is: After burning the talisman to ashes, first exhale a breath, then spray water. With the left hand form the Chen hand-seal (a specific mudra) and with the right hand form the Shen hand-seal (another mudra), drawing in Qi from the southern direction before exhaling it. Simultaneously recite the incantation: "Qian Yuan Heng Li Zhen (hexagram phrases from the Yijing), the sun and moon accompany me, the Five Phases (Wood, Fire, Earth, Metal, Water), manifest my divided form immediately."

The method for creating the Iron Trace Terrace Radiance Talisman (a talismanic document written with plain cinnabar, measuring seven inches long and 2.4 inches wide, burned during Gangdou rituals): First face east to burn incense and knock teeth three times. Form the left hand mudra (thumb placed horizontally across the palm, middle finger pressing the thumb's root, index finger extended, hand gesture held before the chest while the right hand hangs naturally). Visualize the Iron Trace Terrace Radiance Divine Official (a Daoist guardian deity) descending to the talisman-drawing site—clad in feathered robes of rosy clouds, standing 82 zhang tall, wearing a golden crown and crimson shoes. Silently recite the incantation before drawing the talisman while holding the mudra, simultaneously chanting the command: "Sun, moon and starlight illuminate the eight directions, Iron Traces shine bright upon the precious terrace. Majestic radiance transforms Yin-Yang, souls return to youthful vigor, Shen and Qi flow unimpeded. The eight gates open to the underworld, summoned spirits shall remain unharmed. Departed souls must arrive without concealment, urgently as the law commands."

Next are three types of Youthful Attendant Talismans:

1. Soul-Monitoring Youth Talisman: "True Capital Primordial Yang Purple Radiance Youth, whose light penetrates all realms without obstruction. Connecting the underworld with divine spirits, swiftly descend to manifest your power. Urgently as the law commands."

2. Soul-Guiding Youth Talisman: "Supreme Mysterious Capital Primordial Azure Youth, whose majestic dignity shakes the underworld. Closing death's gate while opening the nine orifices, departed souls follow your steps leaving no trace. Cosmic cycles increase with the Dao's growth. Urgently as the law commands."

3. Summoning Divine Tiger Talisman: "Great Unity Primordial Divine Tiger General and troops, swiftly obey this talisman to capture wandering spirits. Come to the ritual altar and receive this summons, urgently as the law commands."

Finally is the method for using the Straw Body Talisman (written on thin yellow paper, each strip three inches long, with multiple copies attached to straw effigies).

This is a liturgical record from the Lingbao (Numinous Treasure) tradition of Daoism, documenting a soul-summoning ritual called the "Straw Body Method" along with its accompanying talismanic practices.

First, a human figure the size of a child must be crafted from reeds, covered entirely with talismanic inscriptions (Fulu), and dressed in the deceased’s clothing. The straw effigy is then hung from a wooden scale hook, ensuring the balance beam remains level. During the summoning, a spirit banner is used to guide the wandering soul into the straw body. If the soul successfully possesses the effigy, it will suddenly grow heavy and fall to the ground, at which point it is taken for ritual bathing, dressing, and homage to the True Lord. After these rites, the straw figure will lighten again.

The ritual requires the setup of two altars: the Yang Brilliance Altar on the left and the Yin Soul Altar on the right, with a six-inch gap between them. The ritual space must be paved with three stones' worth of fresh earth, each altar occupying a square of three feet and six inches. The presiding priest (Fashi) forms the Celestial Sovereign Seal with the left hand (thumb pressing the middle segment of the middle finger) and the Sword Mudra with the right hand (thumb pinching the first segment of the ring finger), then draws talismans on the ground according to prescribed patterns. Before the central gap, spirit tablets are erected for the Envoys of the Direct Prison and the Overseers of Souls, along with a sacred position for the Divine Tiger. A large vase holding the summoning banner is placed in the center.

The talismans used in the ritual include:

1. The Yang Brilliance Passage Talisman, with an incantation calling forth souls from the underworld, promising their salvation.

2. The Yin Soul Capturing Talisman, with an incantation summoning male and female souls hidden deep in the earth, vowing to grant them sacred texts for ascension to the Great Purity (Taiqing) paradise.

3. The Divine Tiger Soul-Summoning Talisman, invoking fifteen Divine Tiger generals leading a hundred deities, wielding halberds to gather wandering souls from the ten directions to the altar.

Finally, there is a secret incantation: "The distant maiden hears no echo..."—a silent mantra chanted by the priest to bridge the realms of Yin and Yang. Through the effigy’s possession, the dual-altar arrangement, and the talismanic invocations, the ritual aims to facilitate communication between the deceased and their living kin while guiding the soul’s ascent to the celestial realms.

This passage describes the five talismans (fulu) and their operational methods used in the Daoist "Divine Tiger Soul-Summoning" ritual. It details the liturgical procedure (keyi) for invoking Divine Tiger emissaries to retrieve wandering souls through specific hand seals (mudras), visualization (cunxiang), and incantations.

The first is the "Celestial Emperor Seal" hand gesture: the index and middle fingers press the base of the thumb, which then presses the middle segment of the middle finger, with remaining fingers curled. During this, visualize the radiance from the Big Dipper's Kuixing star and the two imperial stars at its mouth, drawing in northern Qi (vital energy) to infuse the talisman. After inscription, burn the talisman and dissolve its ashes in water, sprinkling the consecrated water to the four directions while the ritual master consumes a portion.

Next comes the "Divine Tiger Mystic Silence Talisman." Recite the aforementioned incantation while inscribing two talismans—one for self-ingestion, another to be dissolved and sprinkled. The spell invokes the left and right Divine Tiger emissaries and soul-retrieving spirits, including Jade Maiden Jiang and Emissary Liu among other deities acting under command.

The "Divine Tiger Soul-Summoning Manifestation Talisman" requires the Yin hand seal (specific finger configuration), written with black ink while drawing Qi from the northwest. Its incantation summons fifteen divine officers including Divine Tiger Consort and Jade Maiden Jiang Ren, demanding immediate capture and materialization of the wandering soul. Emissary Liu is urgently summoned through the Divine Tiger Halberd ritual implement, brandishing radiant light across the ten directions.

The "Imperial Decree" section emphasizes the Celestial Emperor's authority: "The Dao's expanse is vast, the underworld ever-changing—by Imperial Decree, execute with blazing speed." After inscription, add the character "敕" (decree) over the blackened portions, then scatter the ashes while reciting the decree spell.

Finally, the "Divine Tiger Underworld Passage Talisman" requires chanting the "Vast Heaven Incantation," drawing northwest Qi into brush and ink. All five talismans must first invoke the "Heaven-Covering Incantation," infusing northwest Qi into the brush before inscription. The spells command myriad spirits to manifest instantly, with fifteen divine officers urgently delivering souls to the altar—executed "with the urgency of cosmic law."

The entire ceremony employs hand seals, visualization, talismans, and imperial decrees to mobilize the Divine Tiger's celestial officers, embodying the Fulu school's liturgical principle of "inscribing talismans with Qi to command spirits." This reflects the characteristic Daoist synthesis of energetic cultivation and ritual efficacy.

This scripture records the Daoist talismanic incantations and ritual procedures for summoning divine generals and liberating souls of the deceased. The main contents include:

First, the "Divine Tiger Communication Talisman" (Shenhu Tongyu Fu) is used to summon the Divine Tiger Generals (Daoist guardian deities), commanding them to swiftly guide the deceased souls to receive liberation. The chanting must be accompanied by the action of blowing ashes onto the body to enhance spiritual power. Next, the "Yang Family Reunion Talisman" (Jiaojie Yangjuan Fu) is employed, invoking the power of the Jade Emperor and the Southern Dipper Star Lord, enabling the deceased souls to manifest and reunite with their living relatives.

The text specifically mentions five directional generals (Green, Red, White, Black, and Yellow Spirit Generals) responsible for gathering souls from all directions. Should any soul refuse to come, iron chains are to be used for forced apprehension. It also describes the "Soul Manifestation True Talisman" (Xianhun Zhen Fu), which makes the deceased visible in a mirror, and the "Hastening Manifestation True Talisman" (Cuixian Zhen Fu) to accelerate the soul's appearance.

The incantations repeatedly emphasize the phrase "urgently and swiftly as decreed by law" (jiji rulüling), reflecting the mandatory nature of Daoist ritual magic. Special Daoist sound mantras like "Om Hong" are also employed, believed to contain unique spiritual power. The entire ritual coordinates talismans, incantations, and Qi (vital energy) to facilitate communication between yin and yang realms, ultimately achieving the liberation and transcendence of deceased souls.

This passage documents the talismans (fulu) and ritual procedures used by the Lingbao tradition (one of Daoism's major schools) for guiding departed souls. It primarily details several types of incantations:

When summoning a spirit to manifest, one must recite the "Apparition Incantation": "By decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), the departed soul must immediately reveal its true form. Should it dare resist, it shall be escorted forthwith to the Fengdu Underworld (Daoism's realm of the dead)." During the ritual, the practitioner must draw Qi from the northern direction and blow it onto the talisman before burning it.

To conceal a spirit, the "True Talisman of Spirit Concealment" is used with the chant: "Since the departed soul has manifested and received its due, it must now swiftly vanish in form and spirit. Should it cling to worldly consciousness, it shall be immediately merged with the Divine Water (Daoist ritual water)." When inscribing this talisman, the priest must chant while applying ink to specific positions, including esoteric phrases like "Yin Hun Wu Lun Hong Zha Li She." Disobedient spirits are warned of punishment in Fengdu.

The "Sound-Hearing Talisman" enables the living to hear spirits: after chanting an invocation requesting Yuanshi Tianzun to grant spiritual perception, one washes the ears with talisman-infused water. The "Form-Seeing Talisman" involves ingesting ashes mixed with water while reciting the mantra "Wu Lun Ni" three times to make spirits visible.

The "Three Officials' Soul-Summoning Talisman" (referring to the Three Officials - Heavenly Official, Earthly Official, and Water Official, three Daoist deities) facilitates communication between departed souls and living relatives. The accompanying chant emphasizes the separation between humans and spirits while allowing temporary return through talismanic command.

Lastly, the "Great General Soul-Summoning Talisman" serves for universal salvation. The ritual requires reverent invocation of the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the highest Daoist trinity) and the Five Star Deities, while implementing the compassionate order of the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun) to deliver souls from underworld sufferings.

This scripture records Daoist talismans (Fulu) and ritual procedures for the salvation of deceased souls. It primarily details the application methods of several talismanic spells:

The first is the "Prison-Breaking Supreme Artisan Talisman." When performing this ritual, the practitioner must first face east to draw in azure Qi (青炁), then recite incantations invoking the power of the Fire Deity. The phrases "Essence of the Fire Emperor, Numinous Power of the Flame Emperor" refer to the might of the southern fire deity, through whose force the bonds of hell can be shattered to liberate souls. During the ritual, the practitioner must visualize a crimson-robed, red-haired general (the Soul-Summoning Great General) wielding a thorned staff escorting the deceased souls to the altar.

Next comes the "Soul-Summoning Talisman," which requires forming a specific mudra (the Jade Purity Hand Seal) while visualizing divine light illuminating the nine layers of hell. The practitioner recites the three names representing the soul's components—"Tai Guang (Radiant Platform), You Jing (Hidden Essence), Shuang Ling (Bright Spirit)"—and exhales three breaths of dark-blue Qi (青玄之气) to assist the deceased's three Hun souls (Daoism posits humans possess three Hun and seven Po souls) in following this Qi to the ritual space.

Finally, the "Po-Summoning Talisman" employs the Bagua (Eight Trigrams) directions and astral powers to summon the seven Po souls of the deceased. The incantation mentions "The Supreme Void, Supreme Mystery, Supreme Unity"—referring to three high-ranking deities—while "He Qiao Huo Luo" names the divine general responsible for soul retrieval.

All these talismans emphasize invoking the decree power of the "Jade Purity Supreme Emperor" (one of Daoism's highest deities). Through specific mudras, visualizations, and breath techniques, practitioners channel celestial and earthly Qi into the talismans, ultimately achieving "refinement of substance and reintegration of form"—the process of helping souls reconstitute their forms and transcend the underworld. The entire ritual exemplifies Daoism's unique approach to soul salvation through the integration of talismans, incantations, and internal cultivation practices.

This passage describes the "Gathering Souls and Summoning Hun-Po" ritual technique used in Daoist ceremonies for the salvation of deceased souls, comprising three key components: hand seals (shoujue), talismanic incantations (fuzhou), and visualization (guanxiang).

The references to the Six Ding and Six Jia (Liuding Liujia, Daoist guardian deities) and the Jade Maiden Generals indicate the invocation of divine power to transform yin energy into yang energy. The text mentions the "Three Corporeal Souls and the Corpse-Dog" (sanling shigou, three yin spirits within the human body in Daoist physiology) merging with physical form, enabling the deceased's soul to ascend to the Vermilion Palace (Zhuling Gong, a Daoist paradise for soul refinement).

When performing the ritual, one must first form the Great Purity Hand Seal (Taiqing Jue, a specific mudra), followed by the Seven Po Seals in precise sequence: first pressing the index and middle fingers at the base of the thumb, then the upper thumb joint, finally using the thumb to press the cardinal points of yin, mao, chen, and si (corresponding to eastern earthly branches). Simultaneously, silently recite the names of the seven po while inhaling Green Mysterious Qi (Qingxuan Qi, a special energy breath), visualizing how the deceased's seven po return with this vital energy.

The Soul-Gathering Talisman requires drawing energy from the liver, blending it with Primordial Ancestral Qi (Xiantian Zuqi, the most fundamental life force) to help the deceased's three hun souls quickly coalesce and ascend to heaven. The text emphasizes the coordination of "left hun and right po," jointly summoned by the Heavenly Unity Star (Tianyi, the Big Dipper deity) and the Three Earthly Primordial Deities (Di Sanyuan Zhenshen).

Another hand seal involves forming the Three Hun Seals (yin, mao, chen positions), similarly drawing in Green Mysterious Qi to be exhaled into the ritual space while visualizing the gathering of the deceased's three hun. The Po-Gathering Talisman requires drawing energy from the lungs, utilizing the transformative power of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to restore the deceased's complete physical form.

The concluding section stresses the purification of foul energies within the deceased's soul, pacifying yin energies like the "Corpse-Dog" (one of the seven po). Through the harmonization of "Cinnabar Origin" (Danyuan, heart-shen energy) and "White Majesty" (Suwei, lung-shen energy), the deceased's physical form attains tranquility.

The entire ritual employs specific mudras, talismans, visualizations, and breathing techniques to help the deceased soul shed yin impurities, reintegrate hun and po, and ultimately ascend to the immortal realms.

This scripture records several important talismans (fulu) and hand seals (specific ritual gestures in Daoist magic) used in Daoist salvation rituals to help deceased souls escape the underworld, reconstruct their forms, manifest their true appearances, and stabilize their spiritual essence. Here are the specific details:

The first section, the "Command Incantation," summons the three hun (ethereal souls) and seven po (corporeal souls). The ritual master forms the "Three Hun and Seven Po Seal" (a specific hand gesture), drawing Qi (primordial energy) from the Baihui point (the crown of the head), while visualizing the deceased's three hun (Taiguang, Shuangling, Youjing) and seven po (Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei) following the true Qi to escape the underworld. Terms like "Dan Yuan Su Cheng" indicate that each soul possesses attributes of the Five Phases (Wood, Fire, Earth, Metal, Water).

Next is the method for applying the "Eight Trigrams (Bagua) Form-Gathering Talisman." Through seven transformations: first, the three hun are consolidated; then the seven po are awakened; next, the five viscera take shape; limbs and bones gradually become complete; and finally, jade-like saliva (internal bodily fluids) forms in the throat, allowing withered bones to regain human form. The talisman mentions the "Four Saints" (guardian deities) and the "Nine Pure Ancestral Qi" (the highest primordial energy), which assist in this process.

The "Universal Manifestation Illumination Talisman" helps the deceased soul materialize. The incantation's "Golden Essence" refers to the essence of the sun and moon. The master forms the Chen Seal (a gesture corresponding to the hour), draws Qi from the Heavenly Gate (Tianmen), and blows it into the talisman while visualizing the deceased riding this radiant light to manifest their true form. References like "Jade Purity and Supreme Brightness" denote deities from different celestial realms.

Finally, the "Soul-Retaining and Po-Stabilizing Talisman" is enacted by the Envoy of the Supreme Mystery (a deity overseeing souls), using the "Nocturnal Light Opening and Closing" technique to secure the spiritual essence. The incantation "Om Dushi Puzhi Mingde She" is a Daoist mantra with Sanskrit influences, meaning "Swiftly manifest the true form."

These talismans must be performed with specific hand seals, visualizations, and Qi circulation techniques, forming essential rituals in Daoist salvation ceremonies to elevate deceased souls.

This scripture records the writing and usage methods of two Daoist talismans (Fulu). The first is the "Jade Nectar Flowing Light Life-Preserving Talisman," primarily used to harmonize the Yin-Yang Qi within the human body. After inscribing the talisman, one must recite the dispersal incantation: "By the decree of the Supreme Venerable, the luminous envoy of brilliant night radiance, acting in accordance with the edict of the Great Mystery." This signifies carrying out the command of Lord Laozi (Taishang Laojun) through the execution of radiant emissaries. The incantation mentions facilitating the smooth flow of jade nectar (a Neidan term referring to essential bodily fluids) to stabilize the seven corporeal souls (Po, the seven Yin energies of the left body) and three ethereal souls (Hun, the three Yang energies of the right body) in their proper positions, drawing nourishment from the essences of the sun and moon to sustain the foundation of life.

The second is the "Three Realms Soul-Summoning Talisman," used for guiding departed souls. The talisman bears inscriptions such as "By the supreme decree of the Jade Emperor and the Mysterious Azure Emperor" (important Daoist deities), indicating its issuance under the authority of these celestial sovereigns. Upon completion, the dispersal incantation is recited: "By the command of the Jade Emperor, by the order of the Mysterious Azure Emperor," summoning divine beings to guide the deceased’s three Hun and seven Po back to their household, while expediting the arrival of underworld messengers to convey the departed’s messages.

Both talismans originate from Volume 277 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), representing key ritual implements of the Lingbao school for delivering souls and regulating the Yin-Yang balance of the living. Their usage requires strict adherence to liturgical procedures (Keyi) in talisman inscription paired with specific incantations, exemplifying the codified nature of Daoist talismanic practice.