《靈寶領教濟度金書》Vol. 283

This passage describes two important ritual practices from the Lingbao (Numinous Treasure) tradition of Daoism—the "Silent Audience and Inner Recitation of the Nine Heavens" and the "Silent Audience and Inner Recitation of the Eastern Pole"—detailing their specific procedures.

In the "Silent Audience and Inner Recitation of the Nine Heavens" ritual, the practitioner (referred to as a "Perfected Being") first purifies body and mind and transforms their form within the Red Heaven (the third of Daoism's nine celestial layers). Then, through visualization of a rainbow bridge formed by pressing the tongue against the upper palate, they enter the triple celestial gates. Within the heavenly realm, they behold nine palaces corresponding to nine directions:

• Northwest (Qian position): Yudan Wuliang Heaven
• True North (Kan position): Chanshan Heaven
• Northeast (Gen position): Xuyan Heaven
• True East (Zhen position): Doushuai Heaven
• Southeast (Xun position): Bujiaole Heaven
• True South (Li position): Yingsheng Heaven
• Southwest (Kun position): Fanfu Heaven
• True West (Dui position): Gaoxu Heaven
• Central position: Wuxiang Wujie Wu'ai Heaven

The Perfected Being must journey to each of these heavens in sequence, reciting scriptures, confessing transgressions, and seeking divine grace before respectfully withdrawing and returning.

The "Silent Audience and Inner Recitation of the Eastern Pole" is a specialized ritual for paying homage to the Eastern Pole’s Miaoyan Palace (the Daoist celestial realm of eternal life in the East). Similarly, the practitioner enters the heavenly realm via the rainbow bridge, where they visualize the Palace of Eternal Joy and its divine inhabitants, including the Azure Mysterious God (Qingxuan Shangdi) and his retinue. After scripture recitation, the practitioner confesses sins and seeks blessings before returning to the human body’s Crimson Palace (the middle Dantian) and swallowing saliva to complete the ritual. The scripture recited here is the Scripture of Salvation from Suffering, invoking six divine attendants, including the Four Duty Officers (Sizhi Gongcao, celestial messengers responsible for communication) and two Azure Mysterious Officers (Qingxuan Gongcao, divine officials in blue robes).

The final section describes the "Petition for the Granting of Pardon" ritual, where the Perfected Being personally submits a formal plea for absolution to the celestial deities. The entire process is imbued with solemnity and sacredness, achieved through Daoist cultivation techniques such as Pacing the Stars (Bugang, a ritual walking pattern) and visualization (Cunxiang, focused imagination). These rituals serve both others—such as performing salvation rites—and the practitioner’s own cultivation or specific spiritual needs.

This scripture describes two important Daoist ritual procedures:

First is the "Absolution of Sins" ceremony. The Immortal Officials (Baxiang) with joyful expressions guide the Perfected Person (Zhenren) before the great hall. Kneeling secretly beneath the hall, the Perfected Person petitions for pardon of transgressions. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) and his attendants show approval, inscribing an edict of pardon with vermilion brush before handing it to a blue-robed Perfected Person standing nearby. After prostrating in gratitude, the Perfected Person withdraws with the Immortal Officials, parting ways at the Three Heavenly Gates. Returning to the Crimson Palace (Jianggong, the heart cavity), the Perfected Person swallows saliva, performs threefold obeisance, then delivers the pardon decree to the presiding priest for proclamation.

Next comes the "Lamp Division" ritual. At high noon, the ritual master faces southeast or toward the Three Treasures altar to arrange an incense table. After burning incense and kneeling in reverence, he clicks his teeth nine times while submitting a memorial toward the Heavenly Gate. Reciting the "Divine Incantation of Solar Radiance Return," he summons the True Fire of the Sun, using talismanic spells to draw midday solar essence for lighting the "Light Transmission Candles." These sacred flames must remain unextinguished, employed in rituals like Lamp Division, Hell Breaking, and Refinement Fire Pools to dispel yin obscurity with solar illumination. During nocturnal Golden Register (Jinlu) lamp ceremonies and soul salvation rites, these transmission candles provide essential lighting.

Finally described is the "Hell Breaking" ritual. The Perfected Person receives from Yuanshi Tianzun the Nine-Section Staff (Daoist ritual implement) - a gold-jade artifact shaped like a coiling dragon, its head adorned with talismanic banners and pearl nets radiating auspicious light. The ritual master holds the talismanic transmission candle in his left hand while chanting verses, then passes the candle to an attendant. Through visualization, he imagines a jade attendant beside Yuanshi Tianzun wielding this divine staff, preparing to perform the hell-breaking ceremony.

This scripture describes the detailed procedure of a Daoist "Breaking Hell" salvation ritual. The ritual master first takes the ceremonial staff before the statue of Yuanshi Tianzun (the supreme deity in Daoism) and chants verses before handing it to the incense attendant. The procession then moves forward in sequence, with the master reporting to the Great Unity deity (Taiyi) before the lamp attendant lights candles to invoke the sacred beings.

The master forms the Jade Purity hand seal and visualizes a luminous pearl in the mud-pill palace (upper Dantian) atop his head, within which Yuanshi Tianzun sits radiating light. This light first illuminates heaven and earth, drawing deities to descend into the pearl to hear the teachings. Then, a white light beams from between the master’s eyebrows, shining directly into the Ninefold Dark Hells (symbolizing the lower Dantian region of the body). Taiyi Jiuku Tianzun (the deity who specializes in saving lost souls) manifests in countless forms, following the light into the hells. At this moment, the darkness of hell is dispelled, and the Northern Emperor of Fengdu (the underworld) and his infernal officials line up in reverence.

The Ten Directions’ Flying Celestial Kings descend into hell bearing Yuanshi Tianzun’s talismanic decree, liberating the souls of the deceased. The master then burns the "Destroy the Shackles Talisman" and the "Open the Gates Talisman," summoning the hell-breaking divine officers, first to the eastern direction. At this stage, the master visualizes himself transforming into Yuanshi Tianzun’s eastern counterpart, the Jade Treasure Sovereign Heavenly Lord (Yubao Huangshang Tianzun), with attendants on either side holding a water vessel and a staff. Simultaneously, he silently recites two incantations: "The Three Stars blaze brilliantly..." and "Heaven and Earth unite in harmony..."—both possessing the power to break hell’s bonds and deliver the souls.

The entire ritual, through the master’s visualization (inner cultivation), talismans, and ceremonial actions, symbolically shatters the shackles of hell and guides the souls to liberation. The body parts mentioned (mud-pill palace, below the navel, etc.) correspond to key energy centers in Daoist Neidan (internal alchemy) practice.

This passage describes the specific procedures of the Daoist "Breaking Open Hell" ritual (Keyi). Through a series of ceremonial actions and incantations, the priest symbolically liberates souls trapped in hell.

The priest begins by clicking the teeth nine times while visualizing the Celestial Lord descending into hell. Holding a ritual staff (a Daoist ritual implement) pointed toward the direction of the Wind and Thunder Hell in the east, the priest writes the characters "敕出" (command to release) and recites the hell-breaking talismanic incantation. While sprinkling purifying water, the priest visualizes all hell's torture instruments transforming into lotuses, the hell guards joyfully cooperating, and the suffering souls instantly obtaining liberation.

Next, the priest chants the corresponding gatha for that particular hell and burns the hell banners and command tablets. With the left hand forming the Hell-Breaking Mudra (a specific hand gesture), silently reciting the incantation "Divine light illuminates and breaks open, dead souls depart and are liberated," while visualizing golden light radiating from the hand gesture to illuminate the entire hell realm, freeing all prisoners. The same procedure is repeated for the other seven directions and the central hell, though for the central Universal Torment Hell reserved for the most wicked sinners, the "command to release" characters are not written.

After completing the nine-hell liberation ritual, the priest forms the Lingbao Mudra (the Zhen pattern hand seal), holds the Supreme One Celestial Lord talisman, and recites the transformation incantation to multiply into countless Celestial Lords. Following the Scripture on Salvation from Suffering, the priest circumambulates the hell realms, beginning with the Jade Treasure Imperial Lord of the East and concluding with the Primordial Celestial Lord. During this process, numerous Breaking Fengdu Talismans and Returning Light Talismans are cast into the fire until their ashes fill the entire ritual area.

Finally, the priest visualizes the talismanic light merging with lamp light to form auspicious radiance illuminating all hell realms, liberating every sinful soul. After burning the Fengdu Mountain-shaped talisman, the entire Fengdu hell is visualized transforming into pure light. When erecting the banner flags, the priest visualizes the flagpole as a swimming dragon and the banner as a flying phoenix, radiating five-colored light. From the priest's body, three-colored Qi (blue, yellow, and white vital energies) surge forth from the three Dantian (upper, middle, and lower energy centers), first filling the ritual area, then permeating the entire space.

This scripture details the ritual practice of "erecting banners" (shufan) in Daoism, primarily used for liberating departed souls and summoning celestial beings. The term "Great Luo Primordial Beginning" refers to the supreme deity Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), while "Three Lights" denotes the essential Qi (vital energy) of the sun, moon, and stars.

The core function of banner erection lies in its ability to fuse celestial radiance with Yuanshi Tianzun's divine light when the banners are raised. Wherever the banners point, wandering souls who see their glow will approach to pay homage, awakening from delusion and turning their hearts toward the Dao. Through this ritual, deities from the Three Realms (heaven, earth, and the underworld) and wandering spirits all become aware that the sacred altar has been activated, offering them hope for liberation.

The operational procedure consists of two main phases: soul summoning and celestial petitioning.

Preparation of the Summoning Banner:

First, select an auspicious day to craft the summoning banner. Wait until the Three Lights' Qi converges upon the banner, then fix it firmly within the purification chamber (jing). After inscribing the ritual talismans (fulu), the ritual master faces the incense altar and performs the "Pacing the Dipper" (budou) ritual—walking according to the Big Dipper's seven-star formation—followed by two full prostrations.

Summoning the Solar Deity (Great Emperor of the Sun):

Form the "Mao" hand seal (a Daoist mudra), hold the banner, and recite the Solar Soul Incantation. With closed eyes, visualize the Solar Deity clad in crimson robes, holding a jade tablet, crowned with a solar disk containing a three-legged golden crow (symbolizing the sun). Silently chant the Solar Lord's secret incantation while imagining red light emanating from the crow's beak—inhale this light through your nose and exhale it onto the banner.

Summoning the Lunar Deity (August Empress of the Moon):

Form the "You" hand seal and recite the Lunar Essence Incantation. Visualize the Lunar Deity in white robes holding a jade tablet, crowned with a lunar disk containing a jade rabbit. Chant the Lunar Lord's secret incantation silently, envisioning yellow light streaming from the rabbit—inhale and exhale it onto the banner.

Summoning the Heavenly Gang Star Lord:

Form the "Chen" hand seal and recite the Heavenly Emperor's Liberation Incantation. Visualize the Star Lord as a radiant figure with flowing hair, wielding a sword, who descends red and white Qi. Again, inhale and exhale this energy onto the banner.

After completing these three summonings, perform another prostration and return the banner to the purification chamber. Repeat this ritual every morning. When entering the chamber at dawn or dusk, if you observe the Three Lights' Qi interweaving like a net upon the banner, it signifies readiness for summoning departed souls.

Issuing the Jade Summons to the Divine Tiger Commanders:

Begin with focused prayer, followed by teeth-tapping seven times. Visualize perfected beings (zhenren) reciting scriptures thirty-two times within the Crimson Heaven, then ascending a multi-tiered rainbow bridge. Passing through the Central Heavenly Gate and Triple Heavenly Gates, they finally arrive before Yuanshi Tianzun's jade desk to present the summoning petition.

The Mystic Practice Perfected Being and the Soaring Heaven Limitless Imperial Lord stood in attendance to the right of the Celestial Venerable of Primordial Beginning. With a benevolent smile, the Celestial Venerable granted permission, radiating nine-colored divine light that illuminated the ten directions, bathing heaven, earth, mountains, and rivers in luminous splendor. The Perfected Being bowed again in gratitude, then descended along the divine radiance to the Crimson Palace (the Daoist term for the heart region).

Silently reciting an incantation, the Perfected Being summoned the Divine Tiger Officers and Generals. Instantly, two Great Sages arose from the left and right kidneys, ascending along either side of the spine through the throat until they manifested in the eyes. Attendant spirit-soldiers followed, while seven Jade Maidens emerged from the seven orifices (eyes, ears, nostrils, and mouth), and three Soul-Retrieving Envoys appeared from the Three Dantians (the upper, middle, and lower energy centers crucial for cultivation). All these divine beings wore prescribed ceremonial attire and carried talismanic documents.

Seven Merit Officials and various generals also manifested from the body’s pores, similarly dressed in their designated vestments. In an instant, they arrayed themselves in perfect formation, encircling the ritual master. Holding a jade tablet (a ritual Daoist instrument), the master formed a mudra (a specific hand gesture: bending the index and middle fingers under the thumb while pressing the thumb against the upper segment of the little finger) and stepped in the Jade Tablet Gang Steps (a specialized ritual pacing pattern).

The master silently recited the Seven Perfected Ones of the Northern Dipper incantation, then followed with the Mysterious Heaven Jade Tablet spell and an oath. The incantation roughly conveyed: "Golden light harmonizes the seven celestial regulators (sun, moon, and five planets), the soaring spirit-tigers open the gates of the underworld, turning the celestial mechanism to adjust the profound cosmic order." It further invoked the Northern Dipper’s authority over life and death, emphasized breath as the foundation of cultivation, and concluded with a warning that any disobedience would result in dismissal from divine office.

After completing the incantations, the master visualized the Divine Tiger Officers and Generals assembled in full attendance. The Threefold Offering ritual (a triple libation) was then performed, during which the master recited memorial texts, followed by the jade tablet and various talismanic documents from respective offices. Finally, he sprayed consecrated water while visualizing the divine generals mounting wind and clouds to carry out their missions across the ten directions.

At this moment, the seven stars of the Northern Dipper shone from between the Perfected Being’s brows, merging with the golden light from the mouth of the Celestial Venerable of Primordial Beginning to illuminate all hell realms, instantly unlocking every prison to liberate the souls of the deceased. The Perfected Being then returned to the Crimson Heaven (the upper Dantian), swallowing the elixir of saliva (a cultivation practice). Throughout, the Perfected Being remained within the Muddy Pellet Palace (the crown-point energy center), jointly reciting the Scripture of the Cavern with the Celestial Venerable of Primordial Beginning, their golden radiance interweaving in sublime harmony.

The term "Dongjing" here refers to the Yuanshi Wuliang Duren Dadong Yujing (Jade Purity Great Cavern Scripture of Infinite Salvation by the Primordial Beginning), also known as the Lingshu Zhongpian (Middle Chapter of Numinous Texts). This passage describes the specific procedures of a Daoist soul-summoning ritual.

After issuing the summons document, the priest burns various soul-calling talismans (Fulu) while invoking the sacred name of the "Heavenly Worthy Who Opens the Eight Gates for Salvation." The priest then performs tooth-tapping (a Daoist cultivation technique involving rhythmic teeth clicking), steps the Divine Tiger Star Pace (a specific ritual footwork pattern), and silently recites the Divine Tiger Dipper Mantra to commune with celestial forces. This facilitates the divine generals' mission to retrieve the deceased's soul and elevate it to paradise. The phrase "urgently as by imperial decree" reinforces the mantra's efficacy.

Next, the priest forms the Divine Tiger Hand Seal (formed by pressing the thumb horizontally across the palm while curling four fingers over its base, with remaining fingers extended vertically; held at heart level with the right hand pointing downward). At the summoning site, they tap their teeth six times, visualizing the Primordial Heavenly Worthy (Yuanshi Tianzun) above their crown emitting numinous treasure light, while the Supreme Oneness Savior of Suffering Heavenly Worthy (Taiyi Jiuku Tianzun) within their body radiates supreme true light—these twin illuminations pervade the ten directions, dispelling all darkness. Divine Tiger officers ride these luminous currents to search for the summoned soul.

If concerned the soul remains suffering in hell, the priest concentrates qi, stepping the Communicating Cosmos Pace. After completing the footwork, they silently recite an incantation beseeching the Supreme Dao Lord of Mysterious Origin to shatter hell's darkness for the soul's liberation. Turning toward the Celestial Gate (northwest) post-recitation, they chant the mantra nine times, drawing qi from the Celestial Gate to blow toward the Earth Portal (southeast).

For reactivating the divine generals, the priest forms the Jade Purity Hand Seal with the left hand while making the Tiger Mudra (Yinwen finger gesture) with the right, holding a banner facing northeast. The incantation commands Divine Tiger officers to first inquire at the City God temple, then search the Five Peaks' underworld domains—particularly Mount Tai's hell—before investigating Fengdu's infernal prison if needed, emphasizing immediate materialization.

Following this, the priest sprays consecrated water, shouts "Swift! Swift!" while visualizing the officers' rapid deployment. Another incantation summons Divine Tiger commanders and the Three Departments-Seven Primes officials to comb through City God temples, Five Paths crossroads, water palaces, mortal realms, Five Sacred Peaks, and Fengdu's hells—finally guiding the soul onto the banner.

Concluding the rite, the priest forms the Jade Purity Seal with the left hand, draws qi from the northeast, and exhales it in five breaths toward the banner while silently chanting: "Open the Jade Gates of Numinous Metropolis, halt underworld judgments, eradicate Three Wretched Paths' karma—now summon this soul to swiftly ascend to the Vermilion Palace (Zhuling Fu, the southern immortal court) and enter pure realms through the Mysterious Celestial Gate."

This passage describes the specific procedures of a Daoist soul-summoning ritual. The ritual master guides the deceased spirit's return through mudras (hand seals), incantations, and breath techniques.

First, the master silently recites an incantation three times. When sensing the ritual banner growing heavy, they form the Southern Dipper Mudra with the left hand while holding the banner with the right, silently chanting the soul-guiding spell. The incantation invokes the Great Emperor of Long Life (a Daoist deity) who delivers all beings, along with references to spirit-guiding youths. After three recitations, the master inhales Qi from the southern direction and exhales it onto the banner.

Next comes the Soul-Summoning Mudra with nine teeth-tappings, silent counting sequences for left and right sides, followed by chanting the Yang Dipper Verse while facing the Ghost Gate (a Yin energy direction). The middle section of celestial scripture is then burned, its ashes scattered while visualizing golden light filling the surroundings. This stage may bring visions of the Divine Tiger Officers (underworld functionaries) escorting spirits riding golden light.

The master continues silent chanting, moving the banner first toward the Life Direction (Yang energy) while singing the Yin Dipper Verse, then toward the Death Mansion (Yin energy) with the Three Souls Verse. When the banner feels extremely heavy, secret spells are recited emphasizing the Daoist principle that "the One Qi generates all things," summoning the spirit to heed guidance.

Drawing Qi from the Ghost Gate is exhaled onto the banner. After sensing its weight increase, the master turns toward the Ghost Gate to chant the Summoning Wandering Souls Verse, calling all lost spirits. The incantation "May wandering spirits receive the true Dharma" is repeated three times, using the Jade Purity Mudra to direct the banner while visualizing the primary soul leading, followed by relatives and karmic creditors in sequence.

Finally, the banner is placed on the altar as priests chant feeding spells. The master secretly invokes "opening the Celestial Gate (Hai position) and releasing the Earth Portal (Si position)"—corresponding to the four cardinal directions of Hai, Si, Shen, and Yin—then gathers Qi from the Three Lights (sun, moon, stars) to exhale three times upon the altar. The entire ritual involves intricate directional shifts, mudra coordination, and visualization practices.

This scripture records a complete Daoist ritual for summoning and manifesting spirits, incorporating hand mudras (finger gestures), esoteric incantations, and visualization techniques (guanxiang cultivation). Here is the detailed explanation:

First, the ritual master forms specific hand mudras (finger seal postures) while reciting directional incantations corresponding to the five cardinal directions. Terms like "red apricot" and "sock wax" represent secret codes for east, south, west, north, and center—each direction paired with distinct hand gestures (such as pressing the middle finger across the palm crease or securing with the thumb). During chanting, the practitioner must simultaneously draw in the Qi (vital energy) from all five directions and exhale it toward the ritual altar's center.

Next, forming the "Universal Manifestation Mudra," the master recites the spirit-revealing incantation: "Divine light illuminates the eight directions, reaching upward to sun, moon, and stars, penetrating downward to the netherworld. Whether in mountains, rivers, or among deities and ghosts—none can hide beneath these Three Lights (sun, moon, stars)." Here, the practitioner visualizes a five-colored radiance emanating from the crown of the head, merging with the Three Lights to form a full moon. This light is inhaled through the nostrils, followed by rapid blinking, before being exhaled toward the altar.

The master then burns a "Manifestation Talisman" (xianxing fu) and dissolves it in water. Holding the water vessel, they recite: "The Divine Tiger's halberd whirls, as the Yao Star commands the ten directions, gathering all essence-light." Drawing breath from the Ghost Gate (northeast), they blow into the talismanic water while sprinkling it and chanting the manifestation spell: "We humbly invite the responsive divine youth from the Azure Mystery Palace (abode of Daoist Salvation Lord) to descend swiftly." After three repetitions, another northeast breath is exhaled—causing the spirit's form to gradually appear in the water.

If the spirit's image remains indistinct, repeat the activation spell: "Heaven and earth clear and bright, sun and moon shine radiantly—swiftly summon the spirit to manifest." Upon seeing the spirit, observe carefully: if poorly dressed, recite the "Garment Preparation Spell"; if bound by ropes, the "Rope-Severing Spell"; if shackled, the "Shackle-Release Spell"—each three times. The scripture's mention of "seal-script mudra classifications" refers to accompanying talismans (fulu) and hand seals detailed in related chapters.

Throughout the ritual, strict silence must be maintained to avoid startling the spirit with weeping sounds. By harmonizing breath regulation, talismanic invocations, and focused visualization, the master achieves this religious experience of communicating with the netherworld.

In Daoist rituals for guiding departed souls, the priest first directs the northern Qi (Beiqi, vital energy of the north) toward the ritual seat, then sprays consecrated water. Family members are instructed to observe quietly—if they see the deceased's spirit but it remains silent, the priest recites the "Tongyu Zhou" (Speech-Enabling Incantation) three times: "Departed soul drink this liquid, swiftly be aided, speak immediately, urgently urgently."

Next, the priest burns a Tongyu Fu (Speech-Enabling Talisman), mixes its ashes into water, and sprays it on the deceased's body while commanding speech. If silence persists, the priest continues chanting and spraying while reciting the "Cui Zhou" (Urging Incantation): "▲▲ facing the Great One, all spirits return in totality, urgently urgently." After this, another spray of talisman water enables the soul to speak.

Should three summons fail to manifest the soul, this indicates heavy karmic burdens. The priest then recites the Dongjing (Cavern Scripture) thirty-two times toward heaven, illuminates the soul's location with golden light, and burns the "Guangming Yu Zi Fu" (Jade Radiance Talisman) to summon it. To make the soul visible for dialogue, the priest forms the "Tianhuang Yin" (Celestial Sovereign Seal) with the left hand (index and middle fingers pinching the thumb base, thumb pressing the middle finger's middle joint, other fingers extended) and the "Yu Jue" (Jade Mudra) with the right, while burning various Shenhu Fu (Divine Tiger Talismans) coordinated with northern Qi.

For souls present but invisible, sinking the "Youji Fu" (Silent Darkness Talisman) into north-flowing water and burning the "Zhuishe Fu" (Soul-Chasing Talisman) in the incense burner—followed by water sprinkling on the altar and banners—will instantly reveal them. For those deceased nearly three years, holding talisman ashes while invoking their name, then blowing toward the Ghost Gate direction with water sprinkling, produces unusual manifestations.

For long-departed souls with scattered hun (ethereal soul) and po (corporeal soul), the priest burns seven types of talismans including the Shehun Fu (Soul-Gathering Talisman) and Juhun Fu (Soul-Coalescing Talisman), silently chanting the Juhun Zhou (Soul-Coalescing Incantation): "Yang reveals dispersed souls, ghosts merge with human form; luminous essence shines through caverns uniting all spirits; dead souls receive salvation ascending to Shangqing (Highest Clarity); urgently urgently by the decree of Mysterious Purple Radiance Lady." During the chant, the priest forms the "Shawen Jue" (Killing-Pattern Mudra), draws three breaths of celestial Qi, and blows them thrice toward the summoning banner before covering it with yellow cloth, visualizing the soul's three hun and seven po returning. Finally, stepping the "Bagua Juxing Gang" (Eight Trigrams Form-Gathering Steps) while forming the "Bagua Jue" (Eight Trigrams Mudra), the priest exhales with visualized kidney Qi rising—for male souls, a sinew first emerges from the left kidney, then the right, ascending to the crown.

This scripture records Daoist ritual methods for the salvation of deceased souls, primarily describing how to help the departed regain physical form and vitality through visualization (meditative contemplation) and incantations.

The text first explains reconstructing the deceased's body through breath techniques: exhaling the "He" sound from the eyes generates the heart, exhaling the "Si" sound from the nose forms the lungs, the "Xu" sound from the mouth creates the liver, and the "Hu" sound produces the spleen. During meditation, one visualizes breath exhaled from the brain through the nose to generate the deceased's limbs, internal organs, hair, skin, muscles, and bones. Next comes visualizing blue Qi (representing the mysterious energy of the brain) above the head to generate the Hundred Spirits for the deceased, while simultaneously visualizing red Qi from the heart region exhaled through the mouth to complete the physical form. For female deceased, first generate the right kidney, then the left kidney, followed by the bones of the feet and skull.

The practitioner then visualizes their own kidney water (kidney essence energy) flowing upward against its normal course, emerging from the Huachi point beneath the tongue (an oral acupoint), and pouring into the deceased's mouth to restore speech. The mentioned "Primordial Qi" (Hunyuan Qi) actually refers to the breath from nasal respiration. Subsequently, recite the resurrection incantation: "May the withered flourish again, may the dead return to life, free from suffering and torment, with bodies radiant and bright. May the Three Realms' divine spirits come to protect, may the Five Directional Emperors (Daoist directional deities) receive and guide, may the hun and po souls swiftly gather, reforming a human body."

After the secret incantation, continue with the "Merging Incantation": "Blend the Hundred Spirits, purple clouds envelop the body, nourishing all things, obeying commands. May the Five Directional Emperors and Great Demonic Powers (referring to powerful deities) assist the souls to take form. Today receiving refinement and salvation, dry bones regain new life." Following the incantations, exhale the "Primordial Qi" three times while visualizing the breath breaking through the yellow shroud (symbolizing death's bondage), revealing the deceased's complete form in the yang world.

Next, use the "Universal Illumination Talisman" (Puxian Kaiguang Fu) with corresponding incantations to enlighten the deceased (bestowing spiritual nature), followed by the "Three Realms Soul-Guiding Talisman" to summon the wandering souls. For women who died in childbirth—whose heavy karmic burdens and polluted blood energy require special attention—dispatch the "Jade Register Officials" (Daoist divine functionaries) bearing talismans to retrieve them from the Blood Lake (a hell realm of blood pools).

For those who died with untreated illnesses or unresolved heart ailments, first guide them into the "Complete Form Pavilion" (salvation altar), summoning Celestial Physician Officials (Daoist healing deities) to treat their conditions according to symptoms, restoring their spirit and meridians. Then summon the "Transformation Officials" to restore their primordial Qi, and the "Karmic Knot Untangling Officials" to resolve their karmic entanglements—only then can they become complete persons to face the Celestial Worthy (supreme deity). The presiding Daoist master should bow to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), while reciting the Cavern Scriptures (Dongjing), visualizing golden light emanating from the sacred texts as all celestial physicians descend from the Southern Palace (celestial realm) with the radiance. Subsequently, invite the Primordial Officials to descend with golden light through the Inner Heavenly Gate (celestial portal).

This scripture describes a Daoist ritual for guiding departed souls (chaodu). Through visualization (cunxiang) and mudra gestures (qiejue) combined with incantations, the ritual master helps restore the deceased's physical form and heal their wounds.

First, the master visualizes golden light descending from the Celestial Gate (tianmen), illuminating the altar as divine officials descend. The Celestial Physician (tianyi), appearing in Daoist robes with medicinal gourds, cauldrons, and furnaces, prepares herbal decoctions and pills to restore the soul's vitality. The master envisions the departed consuming these remedies to gradually recover their Qi.

Next comes the "Restoring Form" (quanxing) technique: the master forms the "Zi Mudra" (a specific hand gesture) to draw vital breath from their own kidneys, exhaling it toward the departed to first regenerate their kidneys, then sequentially the heart. Participants chant the Five Palaces Form-Refining Chapter (Wufu lianxing zhang) in unison.

This is followed by intricate mudra and incantation sequences:

1. The "Three Gan Mudra" (combining mao, chen, and si directional gestures) with silent recitation of spells like "Xingsheng duli kehan"

2. The "Wheel Mudra" invoking the Five Sacred Peaks (wuyue), each corresponding to an organ:

• Hongxing (east, green Qi enters liver)
• Mohei (north, black Qi enters kidneys)
• Mozhen (west, white Qi enters lungs)
• Mola (south, red Qi enters heart)
• Lingbao (center, yellow Qi enters spleen)

3. Hexagram spells coordinated with specific hand seals

The final "Five Palaces Adjustment" (wufu shi) involves:

• The Green Emperor (Qingdi, liver spirit) guarding the hun soul: liver Qi is exhaled from the master's eyes into the departed's eyes
• The White Emperor (Baidi, lung spirit) attending the po soul: lung Qi is exhaled from the master's nose into the departed's nose

Through synchronized visualization, mudras, breath techniques, and communal chanting, the ritual reconstructs the departed's physical form, harmonizes their five organs, and completes the salvation process.

This scripture describes a Daoist practice for the salvation of departed souls, primarily involving the application of the Five Phases' Qi (blue, red, yellow, white, and black). During cultivation, the ritual master must visualize the Five Emperors of the Directions (Blue Emperor, Red Emperor, Yellow Emperor, White Emperor, and Black Emperor) along with their attendant Golden Boys and Jade Maidens, guiding the Qi of the Five Phases through specific breathing techniques and hand seals (mudras).

The method is as follows: The master inhales through the nose, directing the Qi of each Phase to different parts of the deceased's body. The Qi of the Red Emperor (Southern Fire) is exhaled through the mouth and visualized entering the deceased's heart via the tongue; the Qi of the Black Emperor (Northern Water) is exhaled through the ears and guided into the kidneys; the Qi of the Yellow Emperor (Central Earth) is released from the Celestial Eye (the point between the eyebrows) and directed into the spleen.

Next, incantations are recited while forming specific hand seals (such as the Zi Seal, Wu Seal, etc.) to channel the Qi of the Five Directions. The master visualizes the Golden Boys and Jade Maidens escorting the Five Emperors to "irrigate" the departed soul with the Five Phases' Qi. For example, the Eastern Blue Qi is guided with a Zhen-position hand seal, the Northern Black Qi with a Kan-position seal, the Western White Qi with a Dui-position seal, the Southern Red Qi with a Li-position seal, and the Central Yellow Qi with a mid-finger seal.

Finally, the master gathers these Five Phases' Qi back into their own body to replenish their vital energy (Qi). Through the method of "circulating the Five Qi," various ailments can be treated: the Eastern Blue Qi heals left-side paralysis, the Northern Black Qi improves vision and hearing, the Western White Qi addresses right-side paralysis, the Southern Red Qi treats leg ailments, and the Central Yellow Qi strengthens the body. This integrated practice combines visualization, breathwork, and hand seals—core techniques of Daoist cultivation—aimed at both liberating departed souls and healing the living.

This scripture outlines a complete Daoist ritual for the salvation of departed souls, divided into three main stages:

The first is the Method for Pacifying the Soul Through the Five Viscera. The Daoist priest performs specific hand seals (qiajue) while visualizing the Qi of the Five Directional Sovereigns (Azure Emperor, White Emperor, Red Emperor, Black Emperor, and Yellow Emperor) - corresponding to the Five Phases (azure, white, red, black, and yellow Qi) - to restore the functions of the liver, lungs, heart, kidneys, and spleen. This ritual can reconstitute the deceased's physical form, achieving the effect of "restoring the bones and reviving the dead." Special mention is made that for souls who died in childbirth (chanhun), they must first visit the Department of Karmic Resolution to dissolve karmic entanglements from past lives.

Next comes the purification ceremony. The priest first visualizes the bathing chamber filled with five-colored auroras, then immerses a Dan Yang talisman into the water while stirring it counterclockwise thirty-two times, reciting the "Divine Water Incantation of the Mysterious Sun." During this, Jade Maidens and Jade Youths (divine attendants in Daoism) stand ready with towels and combs. As celestial officials (lingguan) descend to bathe the departed soul, the deceased emerges wearing fresh garments with completely renewed countenance.

The final section details special arrangements for large-scale salvation ceremonies (pudu). Three separate bathing chambers must be prepared - for male souls, female souls, and those who died in childbirth - each requiring different talismans and incantations. These specific procedures are recorded in the scripture "Essential Formulas for Talismanic Writing."

Through the harmonization of the Five Phases, talismanic empowerment, and divine purification, the entire ritual aims to help departed souls resolve karmic debts, restore their healthy state, and ultimately achieve ascension. Key Daoist concepts involved - such as "hand seals" (qiajue), "visualization" (cunxiang), and "Jade Maidens/Youths" - are essential elements in Daoist zhaijiao ritual liturgy.

In Daoist rituals, priests guide ceremonial banners to pay homage to the Celestial Worthy (the highest deity in Daoism). During this process, they visualize the "Three Treasures" (Dao Treasure, Scripture Treasure, and Master Treasure) descending upon the Celestial Treasure Platform, with two perfected beings (zhenren) attending beside each Celestial Worthy. When bowing to the Celestial Worthy, envisioning white jade-like light emanating from between their eyebrows enveloping one's entire body purifies the mind and eradicates all karmic transgressions.

The homage ritual begins by inviting the sacred perfected beings to descend, followed by summoning the souls of the deceased through the spirit banner to approach the altar. Both the living and the deceased kneel in repentance while the banners are planted before the ritual space. During the concluding "Returning to the Furnace" (fulu) phase, the souls are guided into the spirit tent as all participants chant the name of the Celestial Worthy in unison.

There are two methods for refining the "Divine Water of Yellow Radiance" (Huanghua shenshui). The first requires selecting a day when the moon aligns with the Eastern Well constellation (one of the 28 lunar mansions) before establishing the purification retreat (zhai). Before dawn, set up an incense table beside a well and secretly petition the Lunar Sovereign (Taiyin xingjun), the Star Lord of the Eastern Well (Dongjing xingjun), and Lady Yellow Radiance (Huanghua furen) to bestow the divine water. During refinement, form the Eastern Well hand-seal (Dongjing jue), draw qi from the constellation, then burn and cast talismans for Yellow Radiance Water and the Eastern Well into the well. Visualize stellar radiance and celestial river waters pouring down, illuminated by true light. After reciting the incantation "The Heavenly River fills the Eastern Well," burn two water talismans and collect the water in a flask.

Next, burn the Moon Radiance Talisman (Yuehua fu) into the flask while reciting the Eastern Well and Yellow Radiance incantation. Visualize pure white light flowing as Lady Yellow Radiance appears with jade maidens and boys, swiftly inhaling and exhaling breath into the water. Form the Lunar Sovereign hand-seal (Yuejun jue), burn the True Water Descending Talisman (Jiangzhen shuifu) into the flask, and silently recite the Lunar Sovereign incantation ten times. Envision a bright moon emerging in the void of supreme emptiness, radiating ten beams of yellow-white light as cool as water. After chanting the Moon Essence Mist Incantation (Yuepo aixiao zhou), guide the yellow-white light into the flask, seal it with yellow paper, and place it before an image of the Primordial Celestial Worthy (Yuanshi tianzun).

Each night, expose the water flask to the open air while praying: "The Purple Tome of Yellow Script is called Supreme Mystery, drawing Moon Radiance waters to nourish the soul. The chamber remains pure and solemn, transcending through the Mysterious Pass (xuanguan, a vital cultivation point). Concealing celestial secrets, the Five Numinous Ladies radiate light, ten beams illuminating the Muddy Pellet Palace (niwan gong, the upper dantian)." Visualize the light merging with the water in the flask, then tap the teeth three times to conclude. Repeat this nightly until refinement is complete, ensuring to select days when the moon aligns with the Eastern Well constellation.

This scripture primarily documents Daoist methods for selecting auspicious dates for salvation rituals, the special ceremony for obtaining Yellow Blossom Water, and the esoteric techniques for drawing the Solar Soul Talisman and Lunar Essence Talisman.

Regarding date selection, the text specifies the most favorable days each month for conducting rituals: the 2nd or 10th day in the first month, the 4th or 8th in the second month, the 6th in the third month, the 4th or 8th in the fourth month, the 11th in the fifth month, the 12th or 17th in the sixth month, the 15th or 16th in the seventh month, the 18th or 12th in the eighth month, the 20th in the ninth month, the 18th or 12th in the tenth month, the 15th or 14th in the eleventh month, and the 13th or 16th in the twelfth month.

The ceremony for obtaining Yellow Blossom Water requires praying to the Solar and Lunar Palaces (sacred celestial abodes governing the sun and moon in Daoism) one month in advance, inviting the true Qi (primordial energy) of these celestial bodies to descend into the water. The specific procedure involves: on the new moon (first day of the lunar month), collecting a bowl of east-flowing living water containing one liang of cinnabar and the "Purple Mist Talisman of Solar Soul's Pearl Conception"; then on the full moon (15th day), collecting a bowl of west-flowing living water containing one liang of orpiment and the "Nine Spirits Perfection Talisman." Both bowls should be covered with fine muslin (protected from rain) and placed before the ritual area. Legend states that within a month, aquatic plant patterns would naturally form in this water.

Method for drawing the Solar Soul Talisman: Form the Mao hand-seal (specific mudra), visualize the Solar Sovereign Emperor (sun deity), knock the teeth nine times, and silently recite the incantation. The chant describes the radiance of the solar soul and various mystical phenomena, concluding with visualizing five-colored light enveloping the body before absorbing this radiance into the talisman.

Method for drawing the Lunar Essence Talisman: Form the Dui hand-seal (another mudra), visualize the Lunar Empress Sovereign (moon deity), knock the teeth ten times, and silently recite the incantation. The chant depicts the splendor and pure luminosity of the lunar essence, ending with visualizing crystalline white and azure moonlight enveloping the body before absorbing this radiance into the talisman.

During the Shihu ritual (a ceremony for liberating deceased souls), practitioners should visualize the altar transforming into a three-tiered dharma platform suffused with auspicious crimson and purple light reaching the celestial court. All participating Daoist priests become perfected beings (those who have attained the Dao), while simultaneously visualizing the Three Treasures (Dao, scriptures, and masters) along with sacred presences like Qingxuan (Pure Mystery) and the celestial bodies.

This scripture depicts a Daoist ritual of food offering (shishi). The celestial officials from the Three Realms (desire realm, form realm, and formless realm) manifest in the void, each radiating auspicious light that illuminates heaven and earth. The ritual master (zhenren) ascends from the Red Heaven (one of Daoism's Nine Heavens), passes through the Three Celestial Gates, and descends before the altar while silently contemplating the purpose of preparing the ritual food offerings (hushi).

The master silently recites the Dongxuan Lingbao Jing (Scripture of Numinous Treasure from the Cavern of Mystery) thirty-two times, simultaneously visualizing the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity) reciting alongside. As the scripture is chanted, golden light emanates from the sacred text, illuminating all ten directions of the universe. At this moment, the Three Heavens (Qingwei Tian, Yuyu Tian, and Dachi Tian) descend with three primordial Qi energies—azure, yellow, and white—while the Thirty-Two Heavens (in Daoist cosmology) successively send down their own primordial Qi in cycles of yellow, green, azure, crimson, dark blue, black, jade, purple, and white, completing thirty-two cycles. The radiance of sun, moon, and stars also descends with their authentic Qi, all these energies interweaving as they pour through the Celestial Gate.

The celestial deities of all heavens chant esoteric mantras in unison, their voices blending with the golden light and Daoist Qi of Yuanshi Tianzun, continuously descending to infuse both the ritual master and the food offerings. Then the master burns luminous jade talismans (guangming yuzi) and whispers secret incantations toward the offerings. Suddenly the ritual food expands boundlessly—reaching upward to the infinite and downward to the limitless—filling all ten directions of the cosmos.

All perfected beings of the Three Realms, sages from the ten directions, deities of the Five Sacred Mountains and Four Great Rivers, immortals from sacred grotto-heavens and blessed lands, officials of the underworld and water palaces, and all sentient beings of the Six Paths (heavenly, human, asura, animal, hungry ghost, and hell realms) and Four Births (womb-born, egg-born, moisture-born, and transformation-born) manifest in their respective realms through the master's visualization, each receiving equally abundant food offerings.

The master continues visualizing the descent of primordial Qi from the Three Heavens and Thirty-Two Heavens, merging with the radiance of celestial bodies. After some time, the luminous Brahmic Qi transforms into five-colored rainbows, forming vast halos in the void. The master experiences himself as if dwelling within the Palace of the Sun.

The specific offering ritual proceeds as follows: The master takes rice in a ritual bowl before the altar, burns transformation talismans within it, stirs forty-nine times with purified water while forming jade mudras (yujue), and chants the Nectar Mantra nine times. Then sprinkling water over the rice, he silently recites the Great Awesome Virtue Mantra: "Namo savatathagata valokite om samvara samvara hum" (seven times), followed by: "Om vajra cinta mani tathagata mitaya" (seven times), concluding with: "Om cili cili shili shili" (three times). These sacred incantations all possess the mystical power to consecrate the offerings.

This scripture describes the key stages of the Daoist "aid and deliverance" (jidu) ritual for liberating departed souls, which unfolds through several distinct phases:

The ceremony begins with the "food transformation" rite. The ritual master recites the "True Communion Nectar Mantra" three times and the "Boundless Food of the Three Heavens Mantra" seven times while stirring the rice offerings. Through the power of these incantations, each grain multiplies into immeasurable nourishment - fragrant, luminous sustenance capable of feeding all beings across the ten directions and three realms (celestial, human, and underworld domains).

Next comes the deity invocation. The master visualizes the Celestial Worthy of Great Unity (Taiyi Tianzun, one of Daoism's supreme deities) manifesting in the Azure Void Heaven (the highest celestial plane), his form encircled by solar radiance. The Salvation Worthy (Jiuku Tianzun, specialized in soul redemption) descends astride a five-colored lion, attended by legions of guardian generals. The visualization expands as the Great Unity multiplies into countless manifestations pervading all cosmic directions.

The hell-breaking ritual follows. The master envisions the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, supreme Daoist deity) within the Muddy Pellet Palace (the crown-point dantian), joined by other celestial worthies and perfected beings in chanting the Nectar Mantra. From Yuanshi emanates five-colored auspicious light that directly shatters the hells of the northeast. Subsequent recitation of the "Fengdu Hell-Opening Mantra" (Fengdu being the underworld capital) transforms all infernal realms into pure lands, with penitent souls riding radiant beams to the ritual altar. The pathways blaze with auspicious light, granting unobstructed passage to the departed.

Soul summoning and healing commence. Divine generals are dispatched through proper protocols to retrieve spirits, while celestial officials descend through heavenly gates on golden light to administer healing and purification. For "Jade Mountain Pure Offerings" (premium grade), the Three Treasures (Dao, scriptures, and masters) and trinity realm deities receive initial veneration; standard "Great Brahma Offerings" proceed directly to feeding the souls.

The ceremony culminates in the offering presentation. The master visualizes the five viscera's vital qi (energy) transforming into violet clouds that ascend bearing infinite offerings to Yuanshi Tianzun. From Yuanshi's brow emanates white light that transforms the offerings into nectar-filled auspicious clouds permeating heaven and earth. The Three Pure Ones and Jade Emperor receive first offerings, followed by celestial beings, earthly immortals, and underworld deities in sequence, concluding with all six rebirth paths and four life-forms (sentient beings throughout samsara) partaking collectively.

This scripture describes the Daoist ritual process for the salvation of departed souls. The ritual master leads various types of wandering spirits into the sacred altar space (the ceremonial area for religious rites) to receive ritual offerings (food consecrated through magical empowerment). All spirits attending this salvation ceremony receive nourishment and grace.

The departed souls must then undergo the refining ritual of water and fire (a crucial purification stage in Daoist salvation rites, symbolizing cleansing through these elemental forces) before they can ascend to heaven. When performing the Great Brahma Offering (an advanced salvation ritual), the practitioner directly summons beings from the Six Realms (a Buddhist concept referring to the realms of devas, humans, asuras, animals, hungry ghosts, and hell beings) to receive nourishment. The primary stage of this ritual involves inviting deities from the Three Realms (the realms of desire, form, and formlessness) – the most essential component of the entire salvation ceremony.

This passage comes from Volume 283 of the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation), detailing the specific procedures for nourishing departed souls in Daoist salvation rituals.