《靈寶玉鑑》Vol. 12

The twelfth volume of the Lingbao Jade Mirror (Lingbao Yujing) records the ritual method of "Commanding Water to Sanctify the Altar." This reveals the core principle of purifying the ritual space before Taoist ceremonies: The essence of Dao is supreme emptiness, and precisely because of this emptiness it resonates with all things. Human nature is fundamentally good, and only by maintaining this goodness can one comprehend the Great Dao. Water shares this same quality—only pure water can benefit all beings.

The "Commanding Water to Sanctify the Altar" ritual of the Lingbao school (a major Taoist tradition) works by invoking the pure Qi of the Three Lights (sun, moon, and stars), harnessing the true essence of the Nine Phoenixes (sacred Taoist birds), and mobilizing the power of myriad deities to harmonize the two energies of Yin and Yang. The ritual master performs the Steps of Yu (Taoist ritual footwork) to establish a sacred boundary, capable of purifying anything from a small space to the entire cosmos. Only through solemn ritual arrangements can celestial beings be summoned to descend.

This emphasizes that purification through fasting is fundamental—because evil Qi disrupts righteous Qi and must be expelled by the latter, and defilement corrupts true essence and must be cleansed by genuine Qi. When both inner and outer realms become immaculate, one attains the state where "all realms are purified, not a single dust remains"—precisely the effect of concentrated spirit and gathered emptiness in spiritual practice.

The specific method is as follows: First, place the ritual water sword (a ceremonial blade) at the Earth Door (southeast direction, symbolizing the gateway of all things), presided over by a properly ordained Taoist priest. In terms of directional symbolism, the southeast Earth Door represents extreme Yang generating Yin, while the northwest Heaven Gate represents extreme Yin generating Yang—hence spiritual practice must always avoid Yin and align with Yang.

The ritual master then performs closed-eye visualization (meditative contemplation): First envision the three ancestral teachers—Scripture Master, Register Master, and Initiation Master—positioned in the west. Next visualize the three guardian generals—Great General Tang Hong (clad in red with red hat and dragon sword) who conceals the body; Great General Ge Yong (in blue robes holding a jade halberd) who hides shadows; and Great General Zhou Wu (in red robes bearing a jade tally) who obscures forms. Finally, imagine a true official in red robes riding a nine-phoenix chariot descending. Then perform the Steps of Yu while visualizing the Big Dipper covering the crown of the head, its handle pointing forward.

Through meticulous spatial arrangement, directional symbolism, and meditative visualization, this ritual achieves both altar purification and divine summoning, embodying the Taoist cultivation principle of "using righteousness to dispel evil."

This passage describes the complete procedure for altar purification and spirit summoning in Daoist Zhaijiao (purification ritual) ceremonies, comprising several key steps:

First, the ritual master must close off sensory distractions (focusing the spirit-mind) and summon the deities of the four directions through specific hand seals (qiejue) and visualization (guanxiang). The Four Celestial Guardians (Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior) are invoked by: forming the Twelve Earthly Branches seal with the left hand while visualizing the liver and heart qi transforming into forms, manifesting the Azure Dragon and Vermilion Bird to the left front; then forming the You-Zi seal with the right hand while visualizing lung and kidney qi transforming into forms, summoning the White Tiger and Dark Warrior to the right rear.

The master then assumes the Ding stance (T-step position) and recites incantations to summon the Three Officials (Heavenly Official, Earthly Official, and Water Official), stepping three paces in the specific Three Officials Ding Gang pattern. Next comes the Five Directions seal to summon the five directional dragons, holding the ritual sword and water vessel while chanting corresponding spells. After purifying the altar space, the master begins pacing the Yu Steps (Daoist ritual walking pattern) from the "Human Gate" position until concluding at the "Ghost Portal" direction while sheathing the sword.

Key incantations in the ritual include:

• The Nine Phoenixes Purification Gang Spell for altar cleansing, emphasizing "burning away defilements, warding off evil and inauspicious forces."
• The Four Guardians Summoning Spell commands the directional deities to "expel all polluting influences" and protect the master's surroundings.
• The Altar Opening Spell mentions "the Three Qi illuminating" (referring to primordial, numinous, and virtuous qi from the Three Pure Ones), invoking the descent of Dao's vital energy.

Each incantation concludes with the imperative phrase "urgently urgent as the law commands," signifying immediate efficacy. The entire process—through hand seals, visualization, star-stepping (bugang), and incantation—completes the full ceremonial sequence from altar purification to spirit summoning.

(Note: Terms like "Mao position" and "You position" refer to specific finger orientations in seal-making; "Ding Gang" and "Yu Steps" denote unique Daoist movement patterns; references to "liver-heart qi" indicate the qi mechanisms corresponding to the five viscera.)

This passage describes the incantations and fulu (talismanic scripts used in Daoist ritual magic) for summoning celestial guardians from the four directions. Let us examine the specific contents section by section:

The first part invokes the directional deities. The Vermilion Bird of the South (one of the Four Symbols in Daoism, representing the southern quadrant) as sovereign of all avian beings manifests from the mythical Danxue Mountain, adorned with five-colored auroras and assuming six divine forms. This majestic presence leads the vanguard of protectors. Meanwhile, the Dark Warrior of the North (the turtle-snake hybrid guardian) emerges from primordial Yin-Qi, capable of traversing the Nine Nether Realms, its awe-inspiring power subduing all spirits as it guards the rear.

Next comes the summoning of three celestial generals through talismanic chants. General Tang Hong of the Upper Origin (one of Daoism's guardian deities) corresponds to the eastern Mao position and the Qi of the left kidney. General Ge Yong of the Middle Origin aligns with the western You position and right kidney Qi, while General Zhou Wu of the Lower Origin resonates with the central direction and primordial yellow Qi. The master incantation commands the fusion of these three prenatal Qi currents, enabling the deities to transcend material constraints and manifest instantly upon the ritual platform when summoned.

The altar-guarding talisman's chant declares: "By decree of the Three Pure Ones, all directional divinities shall gather to protect. With majestic presence they secure the altar's inner and outer realms. At the summoning of the sovereign talisman, union with the Great Dao is achieved."

The Spirit-Penetrating Talisman's incantation describes: "Divine light merges with numinous visions as ten thousand Qi currents converge, granting unobstructed insight into netherworld transformations." Its wielder may traverse the Ten Celestial Realms, moving freely through the Purple Tenuity Heaven (one of Daoism's highest celestial domains), appearing and vanishing at will.

Finally, the Six Mansion Altar-Securing Talismans involve the priest visualizing golden light and Dao-Qi (primordial energy) while reciting chants to invoke heavenly emperors and high deities who descend through the void. These talismans may be engraved on wooden plaques for altar display or inscribed with cinnabar on yellow paper, then burned directionally during altar consecration. Specific examples include: the Primordial Yang Essence Talisman summoning eastern celestial troops, the Cinnabar Spirit Flaming Ascendant Talisman invoking southern forces, and the Luminous Spirit Serene Yang Talisman calling western guardians—each corresponding to specific directions and Five Phases energies.

This records the ritual procedures of the Lingbao (Numinous Treasure) tradition, one of the principal schools of Daoism, for summoning celestial generals during religious ceremonies. It includes multiple talismanic inscriptions and invocation incantations.

The text first presents talismans for summoning the four directional celestial generals: the Western General is invoked with the "Mystic Radiance Serene Scenery Marvelous Treasure Void Brahma True Talisman" (written in Zi script/channeling Water Qi), while the Northern General requires the "Void Sovereign Cavern Truth Brahma Qi Jeweled Light True Talisman" (Wang script/central Qi). Following these are the "Lofty Dawn Great Unity Supreme Marvel Limitless True Talisman" (using the Celestial Sovereign hand seal/Thunder Qi) for summoning the retinues of the Five Directional Thearchs (supreme deities of the five directions), along with talismans for the armies of the Ten Directional Thearchs.

The master incantation depicts the primordial cosmic scene: In the undifferentiated chaos of the Great Void (cosmic origin), the Supreme Brahma (highest Dao-Qi) flowed and transformed into the Six Qi (six fundamental energies), as Yang energy first stirred. Flying clouds condensed into talismanic scripts while the Red Texts (sacred Daoist scriptures) radiated brilliance, causing all celestial realms to resonate and the ten thousand phenomena to manifest. The spell concludes with the imperative formula "By urgent command of the Primordial Celestial Sovereign" (Yuanshi Tianzun, the supreme Daoist deity).

Specific summoning spells include:

• For the Six Jia Generals (Daoist guardian deities): "Jade Clarity's great generals Six Jia proclaim the decree, let this true talisman swiftly summon you to this altar"
• For the Six Ding Goddesses (female protectors): "By the Nine Heavens' summoning order Six Ding obey the command, may the Jade Maidens transform and swiftly descend with divine light"

The "Three Heavens Demon-Subduing Secret Chapter" contains esoteric spells for vanquishing evil spirits, describing how the Great Demon King of the Northern Thearch (chief Daoist exorcism deity) commands the ghostly legions of Fengdu (the underworld), forcing thousands of demons to reveal themselves. The Divine Tiger (guardian beast) releases poisonous vapors while thunderclaps annihilate the demons. The Celestial Thearch of the Great Tenuity (stellar deity) orders the capture of mountain and river spirits, shaking ritual bells to vibrate through the Nine Heavens as wind-fire divine troops deploy in formation to execute the wicked.

Finally, the "Great Cavern Demon-Destroying Jade Clarity Hidden Scripture of Divine Grace" represents advanced cultivation methods, visualizing internal alchemical (Neidan) processes: Mystic Dao-Qi spreads across the celestial vault as the Milky Way's wispy clouds spiral, the Three Lights (sun, moon, stars) blaze forth, and the Purple Tenuity Star (Polaris) shines with cinnabar mists. All heavens extend their numinous radiance as divine lamps illuminate the eternal night. When adepts reach profound states, the Three Primordial Essences open the Mystic Pass, the Golden Ramparts (inner golden palace) reflect the Jade Clarity realm, revealing auspicious celestial signs. The Great Unity Spirit (inner primordial spirit) holds the life-talisman while the Orthodox Unity (pure Yang Qi) flourishes, causing ten thousand spirits to submit—ultimately merging with the Great Dao.

These contents reflect both the ceremonial procedures of summoning divine generals and subduing demons through talismans and secret spells in Daoist rituals, as well as the cultivation methods of visualizing inner deities during internal alchemical practice.

This scripture depicts a sacred scene of Daoist cultivation where practitioners communicate with deities through visualization (存想, cunxiang). The cultivator visualizes himself treading upon seven-colored clouds (七景, qijing), riding the wind-wheel (飈輪, biaolun) to ascend celestial steps, gazing upward at the Heavenly River (玄津, xuanjin). Clad in magnificent feathered robes, he soars across perilous peaks to enter the Divine Mountain (神丘, shenqiu), where he meets the deities dwelling among the clouds.

The phrase "golden splendor girding the numinous chamber" (金華帶靈軒, jinhua dai lingxuan) refers to the radiant spiritual space within the practitioner's body. The "Muddy Pellet" (泥丸, niwan, the crown point at the top of the head), "Crimson Palace" (絳宮, jianggong, the middle Dantian in the heart region), and "Life Gate" (命門, mingmen, the lower Dantian) are three crucial energy centers in cultivation. Three divine spirits (三神, sanshen) descend accompanied by immortal attendants, forming a sacred assembly within the practitioner's body.

The "Nine Thearchs" (九帝, jiudi) and "Nine Perfected" (九眞, jiuzhen) represent nine high-ranking Daoist deities, while the "Five Thearch Talismans" (五帝符, wudifu) are ritual implements used to summon the celestial rulers of the five directions. Through reciting sacred incantations (瓊文, qiongwen) and waving ritual banners (旙, fan), the practitioner subdues legions of demonic beings (攝萬魔, she wanmo) and inspects the souls of the underworld in the Northern Fengdu.

The latter section portrays the awe-inspiring manifestation of divine power: the Seven Stars halt their motion, the Celestial Gate swings open, the Five Planets shift positions, and thunder and lightning rage. Iron-armored spirit warriors (鐵羆, tiepi) form battle arrays, fierce tigers reveal their might, and celestial troops (六師, liushi) vanquish demons. Ultimately, the Six Heavens' demonic kings collapse in defeat (六天崩頺, liutian bengtui), righteousness prevails across the Three Realms, and even mountains, rivers, sun, and moon tremble in response. The Five Thearchs adjust their robes in the divine halls (束帶於神宇, shudai yu shenyu), while myriad spirits receive celestial honors.

This passage exemplifies the core of Daoist "spirit visualization" (存神, cunshen) practice—by envisioning the deities within one's body resonating with celestial beings, the practitioner attains the state of subduing evil, protecting the Dao, and merging with ultimate truth. The mention of "reversing age to return to infancy" (返老回嬰, fanlao huiying) suggests this is a longevity cultivation method.

This passage describes the ritual procedures of the Lingbao (Numinous Treasure) school of Daoism during a zhaijiao (purification ritual). It begins by depicting the divine chariot of "Taiwei Gaoshang" (a revered Daoist deity) enveloping crimson cliffs, accompanied by the bajing (eight auspicious scenes of the immortal realms), passing through gates of rosy clouds. Through guanxiang (visualization meditation), the practitioner comprehends the profound mysteries of the Dao, their heart filled with joy as the path naturally becomes clear and luminous.

The text then details specific ritual steps: When approaching the forbidden altar (sacred ceremonial space), one must recite these two incantations while circumambulating the altar three times. After completing this, the jiejie (space-demarcation) ritual begins. For this demarcation, practitioners follow the five directions—east, west, south, north, and center—using the "Five Directions Jade Scripts for Subduing Evil" (a type of fulu talismanic text for warding off malevolent forces; specific details can be found in the "Altar Establishment and Pacification" section of the Lingbao Yujian).

This scripture originates from the twelfth volume of the Lingbao Yujian (Numinous Treasure Jade Mirror), primarily documenting the operational methods for the jiejie ritual within Daoist zhaijiao liturgy.