《靈寶領教濟度金書》Vol. 285

This scripture describes a Daoist cultivation ritual called "Contemplating the Mysterious Sublime" (Cunsi: a meditation practice for communicating with deities through visualization). The practitioner must first purify themselves, then follow specific visualization steps to connect with celestial deities.

At the ritual's commencement, the practitioner presses their tongue against the palate and visualizes the Qi (vital energy) of their five organs transforming into five-colored auspicious clouds, forming a rainbow bridge extending to the celestial realm. Next, they recite incantations to summon four merit-officer deities (Daoist guardian spirits) and two embroidered-robed messengers as guides. Visualizing these six divine officials forming three pairs leading the way, the practitioner rides cloud-qi ascending from the Scarlet Palace (heart region), passing through the Tower of Throat (larynx), and crossing the rainbow bridge.

After sensing they've traveled tens of thousands of miles, the practitioner sees a high platform near the nasal bridge (root of the nose) bearing a golden plaque inscribed "Below the Central Heavenly Gate." Here, amidst swirling purple clouds, stand guardian envoys Yang and Tuoluo (attendants of the Big Dipper Lords) and the celestial officer on duty. At the Heavenly Gate, the practitioner offers prayers, declaring their purpose to worship at the Northern Pole's Hall of Numinous Truth (an important Daoist sacred hall).

Upon receiving permission, the envoys guide the practitioner through the Heavenly Gate. The celestial ground is paved with lapis lazuli, surrounded by purple mist and auspicious clouds. Within the Northern Pole's Hall stand seven palaces arranged in the Big Dipper formation, where the seven Star Lords sit enthroned amidst golden light and purple mist. The practitioner must kneel before the Star Lords, present their petition in detail, and seek divine response.

Through these meticulous visualization stages, the ritual constructs a mystical pathway connecting the human body with the celestial realm, embodying the Daoist cultivation principle of "harmony between heaven and humanity."

This scripture describes the Daoist practice of "Silent Homage to the Celestial Pivot" (mò cháo xuánjī), a method of venerating the Big Dipper through silent incantation.

The practitioner first silently recites the mantra of the Nine Stars of the Dipper (Daoism considers the seven stars of the Big Dipper plus two auxiliary stars as the Nine Celestial Lords) seven times while visualizing the seven stellar deities (personified forms of the Dipper stars). At this stage, the chanting resonates like the clear ringing of metal and stone, enveloping the body in radiant light that illuminates both inner and outer being. After completing the recitation, a sixteen-word invocation is used to confess transgressions and seek divine grace.

Continuing the recitation, golden light will appear, and the seven stellar deities will suddenly merge with the practitioner, seated within their "life palace" (a bodily region corresponding to destiny). As the chanting persists, the golden light intensifies. The practitioner rides this radiance, rotating leftward nine times, ultimately achieving complete fusion with the stellar deities.

Next, the practitioner orally recites the true scripture while the body, mounted on golden light and colored clouds, descends from the Central Heavenly Gate (a celestial portal), passing through the Rainbow Bridge and the Tower of Many Stories (the throat region), arriving at the Crimson Palace (the heart's corresponding cultivation center). Another recitation follows, accompanied by swallowing saliva three times, leading to the "Great Stillness of Divine Light," a state of deep meditative absorption.

If fusion with the stellar deities is not achieved, the practitioner must kneel in prostration before the hall, awaiting spiritual resonance while visualizing the seven stars showering purple-golden radiance upon them. Once the connection is felt, they offer gratitude and withdraw, bidding farewell to the two celestial attendants (divine guides) at the Central Heavenly Gate. Outside the gate, they encounter the Duty Officer (a day-guarding deity) and the Embroidered-Robed Envoy (a divine messenger), who guide them back through the Rainbow Bridge and the Tower of Many Stories to the Red Heaven (the southern celestial realm).

The ritual concludes with scripture recitation, tooth-tapping (a health-preserving technique of lightly clicking the teeth), and saliva swallowing. For those wishing to pay homage to each of the Seven Palaces (celestial palaces corresponding to the Dipper stars), the sequence varies by yin and yang days: on yang days, begin with the left eye, followed by the left nostril, right nostril, right eye, right ear, mouth, and left ear; on yin days, start with the right eye in reverse order. During homage, one must first venerate the two Celestial Emperors at the Central Heavenly Gate before proceeding to the Seven Palaces—the Auxiliary Star (the eighth Dipper star) is affiliated with the sixth palace, while the Support Star (the ninth Dipper star) is linked to the third palace.

In the Xun position (one of the Eight Trigrams) of the southeast direction stands a magnificent palace encircled by emerald forests and azure clouds—the abode of the Great Emperor of Longevity. The palace is heavily guarded, with ceremonial arrangements matching the grandeur of the highest celestial realm, the Great Luo Heaven. When practitioners behold the solemn golden palace gates inscribed with jade characters reading "Perfected Being of the Jade Clarity Divine Empyrean Jade Mansion," they enter to pay homage. Kneeling, they report their cultivation progress, recite the scripture seven times, confess their transgressions, and seek divine grace. After repeating the prostrations as before, they take their leave through the Gate of the Three Heavens, crossing rainbow bridges and tiered pavilions before returning to the Crimson Palace (the heart cavity) within their bodies. The ritual concludes with swallowing the gathered saliva. The recited scripture is titled Divine Empyrean Jade Chapters.

Regarding the Preemptive Salvation Rites (rituals performed in advance for the deliverance of souls): The nine-altar preemptive salvation ritual largely mirrors the nine-altar salvation and refinement ritual. First, an altar (Xuántán) must be established. After the descent of auspicious light, the liturgy (Keyi) proceeds as follows:

1. First Altar: Deliverance of nine generations of ancestors and six categories of kin, resolving karmic grievances and curses. Visualize all karmic creditors arriving, dispatched deities mediating reconciliation.

2. Second Altar: Erasure from the registers of death, burning the ledgers of sins. Visualize celestial officials expunging and incinerating these records.

3. Third Altar: Purification of transgressions from body, speech, and mind (the Three Karmas) and the Six Roots, liberation from the Three Paths and Five Sufferings of hell. Visualize divine generals severing the roots of karmic obstructions and suffering.

4. Fourth Altar: Ingestion of sixteen Golden Elixir talismans (Fulu). Visualize divine generals administering healing through the talismans.

5. Fifth Altar: Invitation of twenty-four Perfected Deities to descend, drawing qi from the Nine Heavens and the Five Directional Emperor-Augusts. Visualize divine generals aiding the radiance of spirit-light and the descent of true qi.

6. Sixth Altar: Reception of numinous qi from the Thirty-Two Heavens. Visualize protectors of each heaven blessing virtuous merits.

7. Seventh Altar: Drawing power from the Sun, Moon, Five Planets, Southern and Northern Dippers, the Four Remnants and Three Measures, and the Twenty-Eight Lunar Mansions. Visualize divine generals entering the body to safeguard through tribulations.

8. Eighth Altar: Prayers to the Four Directions and Eight Heavens to transcend the calamities of Yang-Nine and Hundred-Six cycles.

9. Ninth Altar: Conferral of talismans to complete the rite.

For the first three altars, the talismans are burned; for the fourth to eighth, they are mixed with ginseng and jujube decoction for the recipient to ingest. During the sixth altar, visualize the Celestial Worthy of Infinite Salvation (one of Daoism’s savior deities) clad in a purple mantle, white jade crown, and holding a green jade tablet. In the seventh altar, visualize the Celestial Worthy of Longevity and Life Protection in a blue-green mantle, golden crown, and white jade tablet, flanked by two Perfected Beings in blue robes and crowns, also holding tablets. The ceremonial protocols for other celestial worthies align with those of the salvation rites.

Regarding the Seven Luminaries Visualization (a meditation practice focusing on the Sun, Moon, and Five Planets): At the start of the Seven Luminaries fasting ritual, visualize the True Lords of the Sun, Moon (Taiyin), and Five Planets, each robed in their corresponding elemental colors, riding beams of light as they descend from the void to the altar.

This scripture describes the specific procedures of the Daoist "Xuanji Fast" ritual and methods for dispelling misfortunes.

At the beginning of the ritual, the altar space (the site for performing the ceremony) must be arranged, with various deities seated according to their respective directions. The Xuanji Fast features eight gates, each bearing a specific name, differing in layout from the Xu Huang Altar. When opening the ritual space, the practitioner visualizes (through meditation to form specific imagery) azure clouds and auspicious white mist, imagining a magnificent palace complex within the altar, with the Lingzhen Hall at the center and the Dongyuan Gate at the periphery. Before the altar stand the Three Terraces Star Lords (important stellar deities in Daoism), while the Canopy Star Lord (a protective deity) is positioned behind. The surroundings are adorned with celestial jade trees and gem-like forests, accompanied by the continuous sound of heavenly music.

When entering the altar to pay homage, different guardian generals must be summoned from specific directions: at the Earth Gate (the entrance to the underworld), the Vajra King of the Dipper Ministry is invoked, while at the Heavenly Gate (the entrance to the celestial realm), golden boy and jade girl emissaries are summoned. The protective generals primarily originate from the Big Dipper system and the Northern and Southern Thunder Courts (the Thunder Deity system). During the recitation of scriptures and repentance to dispel misfortunes, the names of the "Great Sage Seven Primordial Lords of the Northern Dipper" must be chanted 120 times, visualizing malignant stars and baleful energies expelled from the body. Simultaneously, the Dongzhang Scripture is silently recited 32 times, imagining golden light radiating from the mouth to drive away the harmful influences.

For misfortunes caused by inauspicious astrological configurations, divination must first be performed to determine the appropriate Xuanji Fast ritual. A lamp and a tablet are placed before each star deity. The presiding priest must repeatedly recite the Yuqing Dadong Zhenjing (True Scripture of the Great Cavern of Jade Purity), with the Sun Star Lord as the primary deity. During the ritual, the practitioner visualizes calamitous stars descending from the heavens while imagining the patient’s internal baleful energies being expelled, merging with the descending stars within the altar space. After completing three offerings, the ritual master enters a deep meditative state, visualizing the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) seated upon a lion throne of five colors. Finally, the practitioner performs the Gangbu (special ritual steps) and recites scriptures before each calamitous star’s direction, visualizing golden talismanic scripts descending from the Heavenly Gate and transforming into radiant light that fills the altar space.

This passage records several Daoist ritual methods for averting calamities and seeking blessings, which I will explain in detail:

Regarding methods for dispelling disasters and overcoming misfortunes: When encountering calamities, the afflicted must first be distanced from the influence of baleful stars. Specifically, the ritual master must guide the yang qi (vital energy) within the patient, allowing their hun and po (ethereal and corporeal souls) to listen to the scripture's teachings. Then, following specific ceremonial procedures, they petition the Northern Dipper Star Lords (important Daoist deities). The master visualizes themselves as a "zhenren" (perfected being) paying homage to Yuanshi Tianzun (the highest Daoist deity) in the crimson celestial realm, silently reciting the great scriptures while enveloping the patient's body in golden light. This guides the baleful stars and souls within the patient to ride the light forth. Next, they recite the Dongzhen scriptures, allowing golden characters to permeate the patient's entire body, then burn jade slips inscribed with the sacred texts. Finally, golden light guides the souls back to their proper positions, naturally dispelling the misfortune.

Concerning methods for household purification through visualization: Before construction begins on a dwelling, prepare a bowl of pure soil. Facing east, visualize Yuanshi Tianzun while silently reciting the marvelous scripture thirty-two times. Visualize the entire area's land, mountains, rivers, and forests becoming perfectly level, with the earth transforming into jade-green. Imagine the sages of the ten directions chanting in unison as Yuanshi Tianzun descends golden light, turning the entire earth into jade. Finally, sprinkle this purified soil at the construction site to ensure divine tranquility and prevent misfortunes.

Details regarding the star-lamp ceremony: When extinguishing lamps representing baleful stars, remove one spirit tablet for each extinguished lamp, wrapping them with five-colored threads and paper figurines of humans and horses. Visualize the celestial constellations dividing into two groups, while the star deities within one's body ride paper horses toward the flames, dispersing amidst ten thousand riders. Finally, burn all ritual implements, scattering any unburned remnants into a river.

These rituals all emphasize achieving disaster relief and household protection through distinctively Daoist cultivation methods such as visualization (cunxiang), scripture recitation, and golden light transformation. They incorporate many specialized Daoist concepts like the "vermilion palace" (heart center) and "three hun and seven po" (the human soul system), which are essential terminology in Daoist practice.

During epidemics, the Daoist priest should face east with tranquil concentration, visualizing themselves transformed into a Perfected Being (an accomplished practitioner) paying homage to the Primordial Heavenly Worthy (the supreme deity of Daoism). First silently recite the Precious Scripture (Baojing) ten times, whereupon the five viscera will emit five-colored radiance shining from the eyes—first enveloping the entire body, then filling the surrounding space. Within this light will appear countless celestial soldiers and generals wielding divine swords and hurling flames, witnessing the Primordial Heavenly Worthy seated majestically in the Jade Purity Heaven (the highest celestial realm), pouring five-colored divine light into the Perfected Being's body.

Next, radiance will stream from the Perfected Being's seven orifices, transforming into a vast army. Most prominent among them is the Great General Who Expels Epidemics, clad in golden armor and crimson robes, wearing a divine sword at his waist. Wielding a golden axe in his left hand and a jade halberd in his right, he manifests as golden flames sweeping through the afflicted region. The Primordial Heavenly Worthy, leading the celestial host, chants incantations while sprinkling divine water throughout the epidemic-stricken area, naturally dispersing the pestilential qi. Finally, the Perfected Being escorts the Primordial Heavenly Worthy back to the Muddy Pellet Palace (Upper Dantian) at the crown of the head before returning to the Crimson Palace (Middle Dantian) in the heart to conclude the ritual.

Another method for dealing with malevolent spirits: The priest faces east and visualizes the Perfected Being ascending from the Crimson Palace to the Muddy Pellet Palace to pay respects to the Primordial Heavenly Worthy. There, they behold the Heavenly Worthy seated in the Jade Purity Palace, flanked by the Perfected Being of Sublime Conduct and the Heavenly Emperor of Soaring Flight, with the Three Officials (Heavenly, Earthly, and Water Officials) and the Four Sacred Perfected Lords (guardian deities) standing behind. After bowing alongside the assembled immortals, the Perfected Being kneels and recites the Precious Scripture thirty-two times, beseeching the Heavenly Worthy to subdue the demonic forces.

Upon taking leave, they witness the Heavenly Worthy exhaling nine-colored divine light, forming a luminous wheel illuminating the Nine Heavens above, the Nine Earths below, and the entire body in between. The priest clicks their teeth nine times while chanting: "By the decree of the Most High Lord Lao (Taishang Laojun), urgently summon the Northern Emperor (Ziwei Dadi) with his demon-subduing generals, bearing jade registers to vanquish the evil!" After the incantation, they swallow saliva three times, visualizing black qi rising as the Five Numinous Ancient Lords (five guardian deities) ride dragons leading ten thousand cavalry to pay homage to the Primordial Heavenly Worthy. The Heavenly Worthy immediately commands: "A certain person suffers from demonic harassment—dispatch the Three-Five Generals, Marshal Tianpeng, and the Ten Great Demon Kings to capture them at once!"

(Note: "Visualization" (Cunsi) is a Daoist cultivation method involving contemplation of divine forms to commune with celestial forces; "tooth-clicking and saliva-swallowing" are health-preserving actions accompanying visualization; the "Three-Five Generals" refer to three of the Four Sacred Perfected Lords of the North Pole, including Tianpeng and Tianyou.)

This scripture describes the process of summoning divine generals and reciting incantations to subdue demons in Daoist exorcism rituals. It focuses on invoking celestial powers through visualization (cunxiang) and mantras to expel evil influences.

First, divine generals such as Ding Fei, Thunderbolt, Electric Might, and Sword God King are summoned, along with the Fire God of the Southern Dipper and the Envoy of the Northern Dipper, leading thousands of troops to swiftly eradicate demonic forces and restore peace to the afflicted. Upon receiving orders from the Northern Emperor (the Great Emperor of the Purple Subtlety of the North Pole, a major Daoist deity), these deities immediately deploy clouds and mist, with numerous gods joining the mission to capture and eliminate the evil. Once completed, they return to the Mud Ball Palace (the Niwan Palace, a vital energy center at the crown of the head) to offer thanks to the celestial realm.

If repeated rituals fail to dispel the evil, the practitioner must visualize a perfected being (a realized adept) ascending from the Red Heaven (the southern celestial realm) to pay homage to the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) or the Northern Emperor, personally reporting the situation. This is followed by reciting the "Jade Emperor's Protective Spirit Incantation," which depicts the majestic scene of the Jade Emperor dispatching celestial troops:

In the highest heavens, ceremonial guards are arrayed, while the mountain gods of the Five Sacred Peaks stand in formation to welcome them. Marshal Tianpeng (the Northern Dipper deity commanding celestial troops) establishes military camps, as divine officials hold jade tablets and the Great Unity Perfected Being carries golden bells. Celestial soldiers ride crimson tigers, with vanguards mounted on giant whales, while thunder drums shake the heavens amid flashes of lightning. The Six Ding Generals (Daoist guardian deities) are commanded to execute justice, deploying celestial nets and snares. Fire dragons spew blazing flames, and imperial canopies rise with azure smoke, shaking heaven and earth as divine might spreads across the four seas.

The incantation concludes by emphasizing the annihilation of demons, the expulsion of malevolent forces, and the submission of all evil spirits. After reciting it nine times, the perfected being bids farewell to the Celestial Worthy of Primordial Beginning and returns to the Red Heaven. At this point, the practitioner visualizes the Supreme Emperor (the Jade Emperor) riding a jeweled chariot and jade carriage, leading the Four Saints (four guardian deities), thirty-six generals, and countless troops, descending with thunder, fire, and golden light to infuse the pre-written incantations on yellow paper with divine power.

Finally, the afflicted household is instructed to make proper offerings in the central hall according to ritual protocols. Before sleep, they burn golden paper "armored horses" (paper effigies of divine generals) and use a fan to scatter the ashes. If a prison altar (a ritual platform for subduing evil) has already been established, the burning takes place within it. The entire process relies on visualizing divine generals and reciting incantations to mobilize celestial forces and suppress demonic influences.

This scripture describes the specific procedures of the Daoist "Stellar Salvation and Sin-Eradication" ritual, primarily used for liberating deceased souls and protecting the living. The entire process carries profound mystical significance, requiring the ritual master to communicate with deities through visualization (meditative contemplation).

The ritual begins at midnight, when the master visualizes a divine procession emerging from the Niwan Palace (upper Dantian) at the crown of their head. This celestial retinue travels to the afflicted household to "capture and subdue" malevolent forces before returning to the heavenly palace. This phase employs the "Jade Purity Hand Seal" (Yuqingjue), renowned for its efficacy but reserved for solemn occasions.

In practice, the master first lights the Five Dipper Lamps (symbolizing the five directional star constellations), then visualizes paying homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity). While silently voicing petitions for protection, the master internally recites the Dongjing scripture thirty-two times. During this, one envisions golden light from Yuanshi Tianzun illuminating the space between the eyebrows, revealing the Big Dipper constellation with the Tian Gang star positioned before its handle.

Next, the master visualizes transforming into a white-robed, loose-haired figure riding golden light to audience with Yuanshi Tianzun. After Tian Gang star expresses gratitude, it morphs into a wrathful deity with three heads, six arms, five eyes, and an enraged countenance—brandishing a sword as it descends from the heavenly gate directly to the ritual bridge. Here, the master distributes red cords, having family members stand beyond the Earth Portal (symbolic entrance to the underworld), each holding one cord.

The master recites the Green Heaven Demon King incantation three times, followed by the Big Dipper Seven Lords Sin-Dispelling mantra 120 times. The golden light from Yuanshi Tianzun merges with Tian Gang's crimson radiance, which the master breathes onto the cords. Through visualization, the family becomes bathed in red light, expelling their Seven Po (corporeal souls) and Three Corpses (the three malevolent spirits residing in the human body).

Finally, the "Corpse-Affliction Severing Talisman" is burned, summoning two Great Generals from the Jade Purity Palace leading celestial troops to expel pathogenic influences. Using scissors, the master cuts the cords—each family member ties a segment around their left middle finger while the master discards the remainder. This symbolic "cord-cutting" represents severing ties with disease and malign forces.

This scripture outlines a complete Daoist ritual for exorcism and healing, comprising three core components: visualization (cunxiang), incantations, and talisman (fulu) application.

First, the practitioner visualizes crimson-golden light coiling around the middle finger, gradually illuminating the entire body—internal organs, limbs, and all. Next, they envision the form of the Celestial Pivot Star (Tiangang, the handle of the Big Dipper) entering through the Heavenly Gate (Baihui point at the crown of the head), passing the Hall of Light (between the eyebrows), and finally settling in the Crimson Palace (heart region). Throughout this process, the mind must remain perfectly still.

During the Lamp-Closing Ceremony, the practitioner visualizes the vibrant Qi of the Five Directions enveloping the patient’s body while reciting an exorcism incantation. The chant conveys: "As an ordained officiant of exorcism, I command the local earth deities to purify this space. By sacred fire, all Yin-based malevolence is dispelled, and demonic forces are banished. The fierce divine light of the Celestial Pivot Star shatters darkness—any lingering evil haunting this altar must be eradicated at once."

Three distinct incantations follow. The first, the "Talisman Submission Incantation," emphasizes the power of the talisman: "Like the dawn sun in the East, this light shines within and without. This talisman, bestowed by the Supreme Lord Lao (Taishang Laojun), holds absolute authority—those who obey it shall live; those who defy it shall perish." The second targets internal parasites (the Three Corpses and Nine Worms), describing their havoc within the organs and declaring the talisman’s power to purge them completely. The third, the "Exorcism Incantation," directly rebukes malevolent spirits, threatening divine retribution: "If you refuse to depart, heavenly executioners will bind you with iron chains, tear out your tongues, and devour you."

The ritual culminates as participants chant in unison the incantations of Marshal Tianpeng, the Big Dipper, and the Celestial Pivot, circling the patient to perform the "Bronze Ox and Iron Tablet" suppression rite—a method using metal ritual implements to subdue evil Qi and recall the patient’s scattered soul (hun and po). This ceremony integrates stellar veneration, organ theory, and forceful exorcism, showcasing the multifaceted nature of Daoist ritual practice.

This scripture describes a Daoist ritual for exorcising evil spirits and healing illnesses, consisting primarily of the Buried Golden Ox Method and the Invocation of Celestial Physicians.

The Buried Golden Ox Method requires casting a small golden ox from copper (five inches long and 2.2 inches tall). The patient's birth details are written on silk, and incantations begin at the midnight hour (zishi). Talismanic papers are inserted into cavities on the ox's back. An iron plate is prepared with names of the deceased written on the front and talismanic symbols drawn on the reverse. A two-foot deep pit is dug in a clean eastern area of the property where the ox is buried facing east. During the ritual, the practitioner chants to draw the patient's spiritual essence (hun-po) into the ox's belly while visualizing the patient enveloped in golden light and purple qi (vital energy). The ox's orifices are then sealed with talismans while reciting the "Heaven as My Canopy" incantation, followed by drawing protective boundaries on the ground using the Iron Plate Mudra. The final step involves chanting the "Four Vertical and Five Horizontal" incantation (a protective spell referencing Yu the Great's flood control and Chi You's military avoidance), covering the pit while reciting body-protection mantras.

The Invocation of Celestial Physicians addresses severe illnesses not caused by spiritual afflictions. Daoist cosmology holds that the Southern Palace maintains a Celestial Hospital with left (treating men) and right (treating women) wings. Petitions must be submitted to the Tai Xuan Capital Bureau (the celestial administrative system) and the Southern Heaven. The practitioner visualizes a perfected person (zhenren, an accomplished Daoist adept) ascending from the Crimson Heaven to the Niwan Palace (the crown-point dantian energy center) to summon celestial physicians for healing. This therapeutic approach exemplifies the application of Daoist "visualization" (cunsi) meditation techniques.

This scripture describes two sets of Daoist ritual procedures: one for healing and exorcism, and another for rainmaking ceremonies.

In the healing ritual, the priest first reports the patient's condition before Yuanshi Tianzun (the supreme deity of Daoism) and silently recites the Yuqing Dadong Zhenjing (Jade Purity Great Cavern Scripture). At this moment, the Celestial Healing Official (a divine physician from the heavenly realm) descends through the Heavenly Gate, transforming into a golden cloud-dragon that enters the patient's body to perform the healing. The priest must observe the auspicious or inauspicious signs of the treatment in deep stillness. Once completed, the priest bids farewell to Yuanshi Tianzun and reinforces the healing effects by swallowing saliva (a Daoist longevity technique).

The core of the rainmaking ritual is the Jiuchen Leiting Zhai (Nine Heavens Thunder Rites, an advanced thunder ritual). The priest must visualize Yuanshi Tianzun in meditation and recite the scripture ten times. Yuanshi Tianzun then dispatches the Great Emperor of Longevity (the highest deity of the Thunder Department) to lead the thunder gods, including Marshal Deng (lord of fire-thunder), Judge Xin (wind god), and Envoy Zhang (god of swiftness), along with the Thunder Duke, Lightning Mother, and the Five Directional Thunder Envoys. These deities manifest from the priest’s five viscera (in Daoism, the organs correspond to the Five Phases and their divine spirits) and the four directions of space, each holding ritual implements as they assemble to receive orders. The ritual culminates in celestial phenomena: first, strong winds arise from all directions, followed by gathering storm clouds, and finally, sweet rain descends.

The text mentions the Xuhuo Lüling (Sudden Fire Command), a talismanic order for urgent mobilization of the Thunder Department, and the Yushu Yuan (Jade Pivot Court), the administrative office of the thunder gods. The term yaoba refers to drought demons responsible for causing famine. The entire ritual constructs a sacred space through visualization, harnessing the energies of heaven and earth to achieve the purpose of rainmaking.

This passage describes the complete procedure and incantations for a Daoist rain-praying ritual. It begins by depicting celestial phenomena: dark clouds gathering from all directions, thunder shaking the heavens, lightning splitting the sky, followed by torrential rains three feet deep. During the ceremony, various deities assume their positions while the Great Emperor (a high-ranking Daoist divinity) ascends directly from the Crimson Palace (the celestial counterpart to the heart region) to the Three Heavenly Gates, reporting the rainfall matters to the supreme deity Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) before returning to the Xun Palace (southeastern celestial quadrant).

The text then details two rain-praying methods: the Inner Court Method and the Four Seas Vat Method. The Inner Court Method involves communication with deities through visualization (cunxiang), while the Four Seas Vat Method requires the ritual master to perform special star-stepping patterns (bagangbu) on the upper level of the Mystic Altar (xuantan). The master first walks according to Yin-Yang orientations, then traces the constellations of the Northern Dipper (Ursa Major), Southern Dipper, and Three Platforms. Facing southeast, the master recites mantras to summon thunder generals and the Four Seas deities, while participants circle the altar's second level chanting the Wood Youth Incantation and stirring water in a vat. When the water churns violently, it signals impending rain in the southern regions.

The scripture preserves the complete "Great Incantation of the Four Seas," used to invoke marine deities. The chant enumerates numerous water-related divinities: Guardian of Radiance Primordial Consort, White Splendor Metal, Heavenly Flower, and the Mystic Spirit of the Dipper's Handle, describing their command over aquatic armies and dominion over rivers and oceans. Vivid imagery depicts the rainfall spectacle: black dragons riding clouds, oceanic mists rising, the Rain Master transmitting orders, fish-dragons soaring skyward, and crimson dragons spewing water—concluding with the standard Daoist imperative: "By the decree of the Fire Bell General, urgent as the law commands."

The final references to "Mystical Visualization Secrets" and the "Six True Formulas" point to specific meditation techniques and six authentic mantras that supplement spiritual practice. These belong to esoteric Daoist cultivation methods transmitted exclusively through master-disciple lineages.

During ritual practice, Daoist priests perform the Nine Spirits Gangbu (a specific sacred stepping pattern) while sprinkling water to purify the altar. They form the "Hand Seal for Divine Ascent to the Emperor" (Feishen Yedi Jue): extending the first, third, and fifth fingers of both hands while crossing and interlocking the second and fourth fingers to create a bridge-like shape, enabling the primordial spirit (Yuanshen) to ascend. The six extended fingers represent divine messengers (celestial officials who deliver petitions) and merit officers (divine functionaries who execute tasks). Visualize six celestial generals in a crimson sky guiding you onto a rainbow bridge, radiant with red light, flanked by golden dragon guardians, and floating above auspicious five-colored clouds. The primordial spirit passes through the celestial gate in the Big Dipper constellation, meets two divine messengers, then ascends the rainbow bridge again directly to the Three Celestial Gates (located at the Mingtang acupoint between the eyebrows). Entering the jade steps before the heavenly hall, the spirit kneels to present petitions and awaits the Jade Emperor's decree. This celestial gate's location is a vital secret not to be lightly disclosed.

The "Method for Merging with the Three Luminaries Seal" (Hunshen Sanjing Jue) practice: First, calm the mind into meditative stillness while silently reciting invocations. Visualize the "True Person" (the practitioner's primordial spirit) within the lower Dantian (lower abdomen) paying homage to the Divine Treasure Lord (a manifestation of the Three Pure Ones) in the lower Dantian, rotating nine times before merging with it. Then ascend to the middle Dantian (solar plexus) to venerate the Numinous Treasure Lord, similarly rotating nine times to merge. Proceed upward to the upper Dantian (brow point) to worship the Celestial Treasure Lord, again rotating nine times to unify. Finally, the primordial spirit spirals leftward nine times before bursting through the Celestial Gate (Baihui point at the crown), riding five-colored clouds outward. Beginners may only project the spirit a few meters before returning, sequentially restoring the spiritual energy to the Three Treasure Lords. The True Person then offers gratitude before returning to the crimson heaven, concluding the practice by teeth-clicking and swallowing saliva. With deepening skill, the spirit can travel farther, ultimately reaching the Great Canopy Heaven (the highest celestial realm).

When submitting memorial petitions, the documents may be transmitted to the Jade Emperor by high-ranking deities like the Most High Lord Lao (Taishang Laojun), the Most High Elder (Taishang Zhangren), the Nine Qi Elder (Jiuqi Zhangren), or the Nine Elders Immortal Capital Lord (Jiulao Xiandu Jun). Sometimes, the petitions may be received directly by the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the Numinous Treasure Dao Lord (Lingbao Daojun), or the August Heaven God (Haotian Shangdi). During meditative spirit flight, the ritual master naturally perceives which deity accepts the petition. Should one encounter the Three Calamities (tribulations)...

This section of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) describes several essential ritual techniques and divine signs in Daoist Zhaijiao (purification rituals) liturgy:

Regarding the method for submitting memorial petitions (formal prayers to heaven): If celestial decrees prohibit direct submission, one must face the Eastern Extremity (the farthest celestial direction in the east) and bow to the Great Unity deity (Taiyi, an important Daoist divinity). By transcribing the petition anew, one continues seeking divine response.

During submission, if sudden phenomena occur—such as dark clouds obscuring the sky, obstructing figures, gathering black mist, or visions of spirits—the practitioner must fill the space with Golden Light Fire Qi (authentic Qi cultivated in Daoist practice) to disperse them. Immediate dissipation indicates demonic testing, while persistent signs foretell the auspicious or inauspicious outcome of the petition's request.

Signs of connecting with sacred beings during Zhaijiao:

• The fragrance of aloeswood in the meditation chamber signifies the Jade Emperor descending with a "green petition" (celestial memorial)
• Sandalwood fragrance heralds celestial texts descending with divine officials
• The aroma of Dalbergia incense or extraordinary floral scents marks the true descent of sacred beings
• Dream visions of purple-robed women indicate the Three Officials' (Heaven, Earth, Water) jade maidens inspecting the practitioner's merits and faults

Key technique for inviting sacred beings: During rituals, focused visualization of the sacred beings ensures their descent when intention arises. Unusual phenomena confirm their arrival. If visualizing the east but seeing western manifestations, the sacred beings have not descended—likely due to insufficient preparation—and the petition may go unanswered.

Method for transforming ritual offerings (Bianhu Yan) and altar arrangements: First take pure water from the east vessel, recite the major scripture ten times, then invite Golden Light Brahma Qi to merge with the water. Sprinkling this upon offerings enables infinite transformation according to the ritual master's intention.

Technique for receiving characters after submitting petitions: After presentation, stabilize the spirit and concentrate Qi while secretly observing the document—red characters will naturally appear to be memorized. When presenting before the jade table, observe the azure void resembling heaven; golden characters manifest upon concentrated gazing. Return to the altar to give thanks according to ritual protocol.

Ancestral salvation method: First face east with burning incense, visualizing the Primordial Life Perfected Being (Yuannming Zhenren, divinity governing life) in ritual robes ascending from the crimson heaven. Crossing the vermilion bridge to the Supreme Ultimate Palace (Taiji Gong), silently present the petition before bowing to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, supreme Daoist divinity). Then spiral upward, merging with the Supreme Ultimate before descending golden light through the celestial gate to illuminate the world below.

This scripture primarily elucidates several Daoist ritual methods for delivering departed souls and cultivation secrets.

Regarding the Method of Dispersing Dark Yin: Practitioners must maintain prolonged focused visualization. When perceiving ancestral souls emerging from Fengdu (the Daoist underworld) in the north amidst golden light and passing through the Celestial Gate (Taiji Palace), one must concentrate intently on this vision. At this moment, a spiritual resonance manifests—the practitioner's primordial destiny separates from the Supreme Ultimate (Taiji), requiring reverent bows and gratitude. Subsequently, the souls traverse a crimson bridge to return to the Scarlet Heaven, where the practitioner concludes the ritual by "knocking teeth and swallowing saliva" (a Daoist health-preservation technique). This method should be performed daily between Xu and Hai hours (7-11 PM) after scripture recitation, with continuous practice yielding remarkable effects.

To deliver souls trapped in the Three Paths (hell, hungry ghosts, and animal realms), one must face east daily, visualizing the Great Unity Deity (Taiyi, a major Daoist divinity) residing amidst five-colored clouds in the eastern extremity, surrounded by stern attendants and radiating brilliant light. Begin with nine prostrations while reciting sacred invocations, maintaining single-minded focus without counting repetitions. After completing these merits, purify the body and eliminate impurities three days before the deliverance ritual, silently paying homage to the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) and detailing the deliverance purpose—this naturally invokes divine response.

The Method for Inviting Perfected Beings: On yellow paper, paint an image of a Perfected Being adorned in Lingbao vestments, crowned with a halo, standing atop five-colored auspicious clouds while holding a ceremonial tablet. Inscribe phrases such as "Respectfully Summoning the Lingbao Lord Who Relieves Suffering and Extinguishes Sins," specifying the scripture-recitation purpose for delivering a particular soul. Place this image on an altar facing east, silently recite thirty-two times while forming the Jade Purity Hand Seal (Yuqing Jue) to invoke the deity. Visualize the Perfected arriving on golden light, then inhale Qi and direct it onto the image before burning ten copies. Next, establish a ritual seat and recite the Scripture on Salvation (Duren Jing) in unison with the presiding ritual master across ten directions—this yields exceptionally potent results.

The Secret for Accumulating Merit Through Incantations: On New Year's Eve, bathe, change into clean robes, and seclude oneself from worldly affairs. At dawn on New Year's Day, sit upright in a secluded chamber facing the Celestial Gate, continuously recite the Three Heaven Hidden Names (esoteric Daoist divine appellations) for twelve hours until reaching 300,000 repetitions. Maintain complete silence throughout New Year's Day, then recite the incantation once over ritual documents while inhaling eastern Qi and exhaling onto the text—this instantly summons celestial response. The mentioned Three Heaven Names include "Hong▲▲", and the nine-character incantation begins with "Cui".

This scripture consists of two main components: mystical incantations and detailed methods for writing fulu (talismanic symbols used in Daoist ritual practices).

The incantation section contains many obscure Sanskrit-derived phrases like "sheep-cart, deer-cart, great ox-cart," which likely represent special sound vibrations used in Daoist cultivation to communicate with divine beings. These chants typically conclude with phrases such as "urgently, urgently, according to the decree of the Most High Lord Lao (Taishang Laojun, one of Daoism's supreme deities)," signifying immediate execution according to the will of this highest authority.

The talisman-writing section meticulously outlines the procedure: First, practitioners must visualize themselves transforming into the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), seated upon a five-colored lion throne, while simultaneously envisioning the golden form of Yuanshi Tianzun manifesting at their mudball palace (upper dantian, located between the eyebrows). Holding the Jade Purity Mudra (a specific hand gesture) with the left hand, they silently recite the Great Brahma Hidden Words (mystical incantations), then draw qi (energy) from the southeast direction to blow upon the talismanic paper before beginning inscription.

The writing process involves three sets of incantations: First comes the Brush Consecration Charm, invoking phrases like "the vast primordial Brahma" to beseech Yuanshi Tianzun's protection. Next, practitioners must separately draw qi from the Celestial Gate (crown of the head), the southeast direction, and areas of vibrant energy. Finally, they recite "Harmoniously Bright Heavenly Emperor Sun" five times and lift the brush three times before commencing the talisman drawing. This is followed by the Ink Consecration Charm, using phrases like "jade tones gather qi" to summon spiritual power, imbuing the ink with divine potency.

All these rituals emphasize adherence to the "Primordial Beginning's Limitless Salvation Decrees" - the cosmic principles by which Yuanshi Tianzun delivers all beings. The entire process demonstrates the Daoist fulu practice's emphasis on focused visualization, coordinated incantations, and skillful manipulation of qi.

This scripture records several incantations and ritual procedures used in Daoist ceremonies, primarily involving talisman drawing (Fulu), elixir refinement, and salvation rites.

The Ink Grinding Incantation depicts cosmic operations: vast primordial Qi (vital energy) permeates heaven and earth, the thirty-two celestial realms revolve ceaselessly, the formless realm circulates through the ten directions, and stellar movements follow the Five Phases (Wood, Fire, Earth, Metal, Water). The chant concludes with "By the salvific decree of the Primordial Unbound," indicating the supreme deity's command.

The Cinnabar Refining Incantation, used in elixir preparation, invokes numerous divine titles: Ancestral Dao's Mysterious Truth, Red Brilliance Harmonizing Yang, Central Guardian Star, etc. The recurring mantra "Om Om Hum Hum" represents a standard Daoist sacred formula with demon-expelling and impurity-clearing efficacy. This chant emphasizes the elixir's power to dispel evil Qi and eliminate defilements.

The text then details talisman-drawing methods: first form the Jade Purity Hand Seal (a specific mudra), inhale solar Qi nine times through the nose while visualizing purple light entering the cinnabar; then inhale lunar Qi ten times while visualizing yellow light entering the cinnabar; finally inhale celestial Qi seven times while visualizing red light entering the cinnabar. The practitioner then holds their breath to inscribe the talisman.

Other incantations serve distinct purposes:

1. Refinement and Sealing Charm: for sin purification and spirit salvation

2. Soul Salvation Chant: to liberate ancestral spirits across generations

3. Scroll Sealing Formula: beseeching divine universal salvation

Each chant concludes with "Swiftly obey this decree," demanding immediate execution of divine will. These formulas invoke important Daoist deities like the Primordial Celestial Emperor and Jade Dawn Dao Lord, embodying the Daoist belief that specific rituals enable communion with the divine and access to transcendent power.

This scripture records the specific procedures and incantations used by the Lingbao (Numinous Treasure) school of Daoism (one of the major Daoist traditions) when performing soul salvation rituals. The main content is divided into several sections:

First comes the "Primordial Limitless Salvation Command," a divine decree issued by the highest Daoist deity Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) concerning the salvation of departed souls. It mentions using "yellow registers and white petitions" (Daoist salvation documents) to erase the deceased's name from the death register and inscribe it in the life register—the core procedure of Daoist salvation rites.

The text then details the standards for writing fulu (talismans): if specific incantations are missing from the talisman, one must use "Great Brahma Hidden Language" (the Daoist secret sacred script). The document must bear the year, month, and date, beginning with the characters "urgent execution," followed by the exact time, and finally sealed with overlapping stamps of the character "Hong." The ritual master silently recites the names of the Three Pure Ones (Sanqing, the supreme Daoist trinity), forms the Zi-Wu hand mudra (a Daoist hand gesture), and visualizes golden light filling the talisman.

Next described is the "Nine Numinous Flying Steps" ceremony: The master first refines their own shen (spirit), then summons deities including the "Jade Maidens Who Receive from the Three Heavens" (celestial maidens responsible for delivering documents), as well as guardian generals like Gongcao (Daoist protector deities) and the Great General of Flowing Gold Fire Bells. These deities manifest within golden light. The master silently recites prayers stating they are submitting petitions on behalf of certain individuals, requesting blessings or salvation for departed souls.

The most crucial part involves the master holding the petition documents while protected by "Generals of Tianpeng" (Marshal Tianpeng and his celestial troops), treading the "Nine Numinous Gang" steps (a specific ritual footwork pattern). The master's spirit then rides golden light, passing through the "Twelve-Storied Tower" (a cultivation term for the throat area) and "Crimson Bridge," ultimately arriving before the "Golden Palace" of heaven. Along the way, they must pay respects to various departmental deities, present petitions, confess transgressions, and receive permission before proceeding further.

Only the "Jade Maidens of Three Heavens" and "Assembly Gongcao" can guide the master into the Golden Palace to meet the "Dharma King of Primordial Beginning" (Yuanshi Tianzun). This meticulously structured ceremony demonstrates Daoist methods of communicating with deities through specific ritual protocols for soul salvation.

This scripture describes two Daoist ritual scenes and a soul-summoning technique called the "Secret Method for Gathering Souls."

The first section depicts a solemn ceremonial setting: led by five-colored lions (divine beasts in Daoism), golden boys and jade maidens hold ritual banners and streamers. They then pay homage to the Great Unity Mysterious Life Emperor (a revered Daoist deity), requesting to proceed according to the original Nine Spirits Secret Decree. The ritual master presents a memorial on behalf of someone, kneeling reverently to offer it to the Mysterious Life Emperor. The deity places the memorial on a jade table, after which the master kneels again to chant scriptures, concentrating intently while awaiting a response. After completing the ritual, they properly return to the Crimson Palace (the heart region in Daoist physiology).

The second section details the steps of the "Secret Method for Gathering Souls": The practitioner first visualizes white vital essence (called "knife-measure") between their own kidneys, then directs it into the deceased person's kidneys. Next, they guide this white essence upward to the crown of the head, while visualizing the twenty-four spinal vertebrae until marrow forms in the skull. Using kidney Qi, they stimulate the left and right kidneys (with different sequences for males and females), then sequentially employ the Qi of the five organs to regenerate corresponding body parts: liver Qi generates the liver and gallbladder, heart Qi generates the heart and tongue aperture, spleen Qi generates the spleen, and lung Qi generates the lungs (where the corporeal soul resides). Through the operation of green, yellow, and white primordial energies, they gradually recreate limbs, internal organs, skin, flesh, bones and sinews. Finally, by combining innate primordial Qi with central yellow Qi through nasal breathing, the three energies merge to form a complete human form.

During practice, one must moisten the entire body with saliva, circulate essence with spiritual light, and ensure the ancestral Qi in the Dantian (energy center) flows freely. The profound mystery of this method lies in its ability to make yin souls manifest in the yang world, speaking like living persons. The practitioner visualizes yellow spleen energy covering the deceased's withered bones while meditating deeply within a yellow cloth wrapping, until the deceased's form appears. If no image appears after prolonged practice, it indicates the soul hasn't arrived, requiring repetition of the soul-generation technique.