《靈寶玉鑑》Vol. 13

The thirteenth volume, fifth section of Lingbao Jade Mirror documents the crucial "Night Vigil Rite" (Suqi Zhaijiao) in Daoist purification ceremonies—a preparatory ritual held on the eve of formal fasting. It states that the movement of heaven-earth and the Dao of sages follow the principle of "non-action in naturalness" (Wuwei Ziran), a state that requires neither forced striving nor excessive deliberation but embodies the primordial source of all things. Those who truly attain the unity of heaven and humanity must comprehend this state through specific rituals.

Daoist liturgy prescribes that practitioners must erect altars, chant scriptures, and pay homage to deities three times daily (morning, noon, and evening), symbolizing three opportunities for communion with the divine. Nine consecutive worship sessions over three days correspond to the auspicious yang number "nine," representing completion, and include nine prostrations and nine memorial offerings. Terms like "divine transformation of the precious pearl" (Baozhu Shenhua) and "five Qi converging to the origin" (Wuqi Chaoyuan) describe the internal alchemical (Neidan) states where essence (Jing), vital energy (Qi), and spirit (Shen) coalesce within the practitioner. Meanwhile, "flying petitions and arranging talismans" (Feizhang Liefu) and "submitting memorials with repentance" (Jinbiao Chanhui) represent the external ritual expressions. The foundation of outward ceremonies lies in the profundity of inner cultivation—only those who understand both dimensions can truly grasp their dynamic unity.

The Night Vigil Rite must be performed at an auspicious hour on the day preceding formal fasting, involving altar preparation, role assignments, precept declarations, and notifications to deities of the three realms. The scripture master emphasizes that the vigil is preparatory, while the true purification ritual (Zhaijiao) begins with the "Dawn Court Rite" (Qingdan Chuchao) at daybreak. All participants must bathe, purify themselves, and stay overnight at the fasting site awaiting the formal auspicious time. This passage highlights the Daoist ritual principle of harmonizing inner and outer cultivation, embodying the essential teaching of "non-action in naturalness."

This scripture details the ritual procedures of the Lingbao (Numinous Treasure) tradition in Daoist practice. At the beginning of the ceremony, participants reverently escort the high priest (gaogong fashi) to stand before the divine statues, where the ritual officer (zhaiguan) offers incense and presents the prayer document (zhaici) to the high priest. The high priest then announces the purpose of the ritual to the deities. The entire ceremony must be conducted with strict adherence to protocol, as celestial beings (zhutian shengzhen) descend to observe and oversee the proceedings.

Key ritual elements include:

• The master of ceremonies (dujiang) must chant with proper rhythm.
• When petitioning the deities, the high priest stands facing east, holding the ceremonial tablet (chaojian), slightly bowing, and speaking in a calm, unadorned manner—avoiding excessive embellishment.
• All prayers must begin with repentance for past transgressions before making requests.

Before ascending the altar, the high priest rinses with fragrant water (xiangtang) in a purification rite called "cleansing impurities" (danghui). Upon descending, another rinse preserves the "true qi" (bi zhenqi), safeguarding the body's vital energy.

The ceremony involves three periods of visualization (guanxiang) corresponding to celestial hours:

• At yinshi (3–5 AM), visualize azure qi rising from the liver like clouds enveloping the altar, envisioning green dragons and lions standing guard, surrounded by immortal youths, celestial and earthly transcendents, constellations, and the armies of the Five Emperors (wudi bingma), while reciting the incantation of the Five Stars (wuxing shenzhou).
• At wushi (11 AM–1 PM), visualize crimson qi rising from the heart, with vermilion birds and phoenixes standing guard, surrounded by hosts of transcendents and armies, while reciting the incantation to command demonic forces (mingmo shenzhou).
• At haishi (9–11 PM), visualize white qi rising from the lungs, with qilin and white tigers standing guard, while reciting the Five Stars incantation.

Finally, close the eyes for inner contemplation: envision the Five Sacred Peaks (wuyue) and their emperors guarding the entire body, radiating golden light, with a halo like the sun above the head illuminating the ten directions. Simultaneously, visualize auspicious creatures—lions, phoenixes, qilin, white cranes—and clouds swirling around the altar, as celestial beings gather to behold the Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) seated majestically on the Celestial Treasure Terrace, flanked by the Thirty-Six Sacred Scriptures (sanshiliu bu zunjing) to the left and....

These meticulous rites embody the Daoist zhaijiao practice of purifying body and mind, visualizing divine presences (cunshen), and chanting incantations to commune with celestial realms. The integration of ritual actions, meditative focus, and cosmic symbolism reflects the tradition's holistic approach to aligning human practice with heavenly order.

This passage describes the complete ritual procedure of the Chaozhen (Morning Audience) ceremony as practiced by the Lingbao (Numinous Treasure) school, one of Daoism's major traditions. At its core, it details how a ritual master communicates with divine beings through specific cultivation methods and talismanic incantations.

The text first explains the cultivation method: The master visualizes a grain-sized point of light within their body (symbolizing the Primordial Qi), guarded by ten thousand spirits. They refine and raise their vital Qi (Yuanqi) to the Muddy Pellet Palace (Niwan Gong, the upper Dantian) at the crown of the head, where it transforms from One into Three, and Three into Nine, ultimately forming a nine-colored radiant halo illuminating all heavens. At this stage, the perfected soul of the adept (Zhenren, one who has achieved mastery) ascends to pay homage to the supreme deities. As long as the ritual follows proper liturgical protocols (Keyi), divine response is assured.

Next, it outlines the sequence for paying respects to the Ten Directions: During nightly worship, the master must begin in the North, then proceed clockwise—Northeast, East, South, and so forth—concluding with the directions Above and Below. This order follows the principle that "all stars revolve around the North" (the Big Dipper being the ruler of constellations), hence the initial reverence toward the Northern direction.

The text then details the steps for altar purification: The master employs the "Entering the Altar Purification Talisman" (used in conjunction with the Supreme Deity's hand seal and the Qi of the Celestial Gate) while reciting the Command to Dispel Filth Incantation. The incantation invokes the Three Pure Ones (Sanqing, Daoism's highest deities) to send forth divine light, summon the Eight Directions' mighty spirits, and proclaim the Lingbao's talismanic decree throughout the Nine Heavens to slay demons and eradicate evil. This is accompanied by the Central Mountain Divine Incantation and the Primordial Jade Script, using mystic water to cleanse impurities and expel malevolent forces while prolonging life.

Subsequently, the "Rolling the Curtain" ritual is described: The high-ranking master (Gaogong Fashi, the presiding officiant) leads the assembly in kneeling before the ceremonial curtain to submit memorials and communicate with the divine, burning the Golden Tower and Jade Steps Talisman (an advanced type of Fulu). The master visualizes the altar transforming into a palace enveloped in five-colored auspicious clouds, refining their Qi until it surges to the Niwan Palace and manifests as the form of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), merging with the descending deity. At this moment, all celestial beings—sun, moon, stars, and the perfected sages of the Three Realms and Ten Directions—descend upon the altar riding divine light. The master's spirit must also take the form of a perfected being (Zhenren) to join the assembly in paying homage.

Finally, the text records the incantation and burning method for the Golden Tower and Jade Chamber Talisman. The chant depicts a sacred scene of dense auspicious clouds and celestial harmonies. The talisman must be burned before the curtain after submitting memorials, using the Qi of the Three Heavens. The colophon notes that this liturgy was promulgated on a specific date by the Lingbao Great Ritual Office in accordance with divine decree.

This is a complete ritual procedure for invoking deities and receiving divine revelations as recorded in the Daoist scripture Lingbao Yujian (Precious Mirror of Numinous Treasure), detailing the method of communicating with celestial beings through talismans and incantations.

The text first describes the sacred realm where the highest deities reside—the "Jade Capital on Mount Yu-Luo-Xiao Terrace," the supreme Jade Pure realm within the Great Brahma Heaven (Daluo Tian). Here, radiant golden pavilions and majestic jade palaces are bathed in divine light, serving as the abode of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest deity in Daoism. Within this realm, the energies of Yin and Yang harmoniously merge, and all cosmic forces exist in perfect balance.

The ritual must be performed on an auspicious date and time by the presiding priest, who humbly refers to himself as "Your Servant" (chen mou). To summon the deities, specific incantations are recited to invoke divine assistants such as the "Four Luminous Merit Officials" (Siming Gongcao, celestial messengers who relay communications), the "Envoys of True Communion" (Tongzhen Shizhe, divine intermediaries between heaven and earth), and the "Jade Maidens Who Transmit Words" (Chuanyan Yunü, celestial maidens who convey messages).

The ceremony is divided into two phases:

• During the day, esoteric incantations are chanted to invite the vital energy (Sheng Qi) of the Upper Origin (Shangyuan, the higher celestial realm) to enter the priest’s body.
• At night, another set of secret incantations calls forth the vital energy of Orthodox Unity (Zhengyi, the orthodox Daoist tradition).

The text then introduces five key talismans (Fulu):

1. Entry Talisman (Ruhu Fu): Requires forming the "Supreme Emperor Hand Seal" (Shangdi Jue) and drawing energy from the Celestial Gate (Tianmen Qi).

2. Master Craftsman Talisman (Dujiang Fu): Must be activated using the "Five Directions Energy Seal" (Wufang Qi Jue) to harness directional forces.

3. Union of Light Talisman (Hemíng Fu): Utilizes the "Primordial Jade Energy" (Yuwen Zu Qi), the foundational cosmic force.

4. Ten Directions Audience and Incense-Burning Talisman (Shifang Ye Jian Shaoxiang Fu): Used for paying homage to the ten directions.

5. Specific Talismans for the East and South: Each accompanied by unique incantations and energies.

The Eastern incantation emphasizes concepts like "vast generation" (Guangsheng) and the "Nine Celestial Truths" (Jiuzhen), while the Southern chant focuses on imagery such as "manifesting brilliance" (Zhangyan) and "dragon’s yang energy" (Longyang). These incantations carry profound meanings, enabling the priest to align with cosmic forces and embody the Dao.

Through talismans, incantations, and visualization (Cunxiang, the meditation on divine forms), the ritual constructs a bridge between humans and deities. This allows the priest to receive celestial energies and ultimately achieve union with the Dao (Yu Dao He Zhen).

This scripture describes the ritual incantations used in Daoist cultivation to harmonize with the Qi (vital energy) of the four cardinal directions. Each direction corresponds to specific authentic Qi and unique mantras, which practitioners recite to channel cosmic energies and attain the state of "union with the Dao."

The western incantation (aligned with the Dui trigram's western Qi) explains how to control yin energy, circulate authentic Qi, and open the gates of the underworld, ultimately achieving unity with the Dao. The northern mantra (corresponding to the Kan trigram's northern Qi) speaks of the cultivation method called "returning to the origin and restoring Qi" — through the movement of pure yang energy, it tempers the spiritual root to ultimately realize the Great Dao. The northeastern chant (linked to the Gen trigram's northeastern Qi) depicts the scene where the Nine Deities ferry souls across, opening the realm of Jade Purity (Yuzhen) to let the radiance of the Seven Luminaries (sun, moon, and five planets) illuminate all, reaching the supreme state of emptiness.

The southeastern incantation (associated with the Xun trigram's southeastern Qi) portrays the luminous purity of the Cave of Yang, where the Five Lights and Seven Numinous beings sing hymns, scattering radiance to govern essence-energy (Jing-Qi). The southwestern mantra (connected to the Kun trigram's southwestern Qi) describes authentic Qi flowing like floating light, where through the state of tranquil emptiness, the Purple Essence returns to the abyss.

These mantras employ distinctive Daoist imagery and terminology — such as the "Seven Luminaries" (sun, moon, and five planets), "Nine Deities" (nine divine beings), and "Jade Purity" (the purified Dao-body) — demonstrating how Daoist cultivation uses directional incantations to activate cosmic energies. Each directional chant concludes with "union with the Dao," revealing this as the ultimate goal of spiritual practice.

The incantation for the northwest direction (the celestial gate of the Qian position) states:

At the dawn of primordial chaos, the primal Qi (vital energy) of Taichu nurtured all things, and the workings of the ninefold celestial mechanisms formed the heavens of Qian. Like a compassionate mother, it shelters all beings, nourishing them with profound De (Virtue). The essence of the Heavenly River (Milky Way) fosters heroic spirits, while the Tuojing (Big Dipper) flickers amidst the clouds. The Purple Void (highest Daoist celestial realm) governs all existence, and azure mists (auspicious clouds) flow through the cycles of cosmic fate. This incantation severs evil, aiding transcendence from the mundane, ultimately merging with the Dao (the Way).

The incantation for the upper direction (the northwest position of Hai) states:

The Celestial Worthy of Primordial Beginning initiated the movement of heaven and earth, and the Supreme Mystery (cosmic origin) began to manifest. In the utmost void, formless and shapeless, the pre-celestial Qi (vital energy) circulates and takes form. The two luminaries (sun and moon) and the Five Stars (Wood, Fire, Earth, Metal, Water) condense their essence, naturally fusing to form the sacred embryo. The ninefold celestial realms shine brilliantly, and the seven cosmic cycles appear simultaneously. The Cinnabar Heaven (southern celestial realm) radiates crimson light, refining and liberating scarlet Qi (vital energy) to emit radiant splendor. The Three Blossoms (Jing-essence, Qi-vital energy, Shen-spirit) bloom in glory, harmonizing with the dawn light of the Heavenly Emperor, ultimately merging with the Dao.

The incantation for the lower direction (the southeast position of Si) states:

True Yang (pure Yang Qi) initiates creation, while Brahma Qi (pure energy) flows ceaselessly. The Golden Tower (celestial court) resides above, and the Jade Mansion (abode of immortals) lies to the east. Five-colored cloud patterns coalesce, and the ninefold celestial vault gleams with radiance. The mysterious Qi operates naturally, containing infinite profundity. The Three Spirits (heaven, earth, humanity) intercommunicate, and the myriad sages (immortals) revere together. Practitioners must contemplate and study, aligning with the Dao through divine skill. Thus, they may stabilize celestial registers, enduring countless eons without perishing, ultimately merging with the Dao.

The ten talismans (Fulu) on the right are held by the presiding ritual master (high-ranking Daoist priest) during memorial offerings. Silently reciting their ritual rank, they reverently proceed to each direction. The master dons the attire corresponding to each direction, visualizes and resonates with the respective Qi, and performs hand seals (mudras) while chanting incantations according to the prescribed orientation.

Regarding the chapter on summoning celestial beings:

The Celestial Worthy declares that the Heavenly Sovereign’s True Spirit Talisman and the Numinous Summoning Talisman of the Formless Sovereign are natural manifestations of the flying celestial Qi from the Three Heavens (Qingwei, Yuyu, and Dachi). They are used to summon the Three Origin Officials (Upper, Middle, Lower) and the myriad spirit bureaus. To descend a hundred true sages or summon a thousand spirit officials, one must use a seven-foot-two-inch cyan silk scroll, inscribing the True Spirit Talisman in cinnabar and the Summoning Talisman in flying yellow script (esoteric glyphs). Place the talismans in a quiet chamber, spread a yellow brocade or silk mat, and perform a Zhaijiao (purification ritual). Then, twelve jade maidens and golden boys will descend as emissaries, guarding the sacred texts. The summoned immortals and spirits will swiftly arrive in the chamber. If the practitioner’s heart lacks sincerity, the Five Sacred Mountains will test their devotion to the Dao.

This scripture describes the detailed procedures and incantations for summoning deities in the Lingbao (Numinous Treasure) tradition of Daoism. It emphasizes that deities must never be summoned arbitrarily—the ritual must strictly follow prescribed protocols, as improper practice would not only prove ineffective but might invite demonic interference.

Before the ceremony begins, the practitioner must prepare three-colored silk fabrics (sansu zeng), with lengths corresponding to their years of spiritual cultivation. The incantations must be memorized silently and never written down, lest ghosts, spirits, or other supernatural beings steal and expose celestial secrets. The celestial bureaucracy (xiancao) includes specific departments and spirit-officials (lingguan) overseeing these matters, and improper summoning is strictly forbidden.

The ritual unfolds in precise steps: First, the practitioner performs the Gangbu (Pacing the Stars), a special footwork pattern beginning with the left foot and following astral alignments, while silently reciting mantras. With eyes closed, they visualize the Three Pure Realms (Sanqing jing)—Jade Clarity, Supreme Clarity, and Grand Clarity—and envision the flowing radiance of starlight. Next comes the Threefold Incense Offering, dedicated to the Three Pure Ones: Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and Virtue (Daode Tianzun), along with their retinues of Nine Saints, Nine Perfected, and Nine Immortals.

After chanting the concluding phrase "Swiftly, swiftly, in accordance with the statutes!" the practitioner forms the Three Officials Hand Seal (sanguan jue) with the left hand, eyes shut, visualizing the celestial gate opening above the altar, where golden clouds and violet Qi intertwine with the sun, moon, and stars. They further imagine jeweled canopies and banners flanking them, while golden lotuses bloom in their mind’s eye. Next, they form the Jade Seal (yujue), envisioning a seven-treasure golden terrace and jade palace, within which sits the Supreme Divinity.

Finally, through the "Shangqing Lingbao Jade Void Summoning Numinous Purple Blossom Talisman" (Shangqing Lingbao Yuxu Zhaoling Ziying Fu), they draw the Primordial Qi (Xiantian Qi) from the celestial gate, reciting the incantation to illuminate the Three Luminaries (san jing), thereby connecting themselves with the Jade Clarity Realm. Every step—from the Gangbu footwork and hand seals to the visualizations—must be executed with precision, each corresponding to specific meditative content and energy circulation.

This passage describes an advanced ritual practice from the Lingbao (Numinous Treasure) tradition, one of the principal schools of Daoism, incorporating talismanic invocations (fulu), visualization techniques (cunxiang), and divine summoning protocols.

The opening phrase "Hua li bian da you miao ting" depicts the supreme state of primordial Dao-Qi (the foundational energy of existence)—formless, boundless, and permeating the entire cosmos. The subsequent "Shangqing Lingbao Yuanhuang Jiangzhen Qinghua Talisman" represents a high-level ritual implement used for divine communication.

The incantation section conveys that within the undifferentiated supreme realm of chaos exists the formless primordial energy (fanqi) that pervades all ten directions, capable of manifesting infinite phenomena. Through ten transformative stages, the practitioner's true nature merges with the Dao.

The text then details ritual procedures: practitioners must visualize golden youths and jade maidens (attendant deities in Daoism) emerging from their ears and eyes. These celestial attendants, clothed in radiant garments and riding five-colored auspicious clouds, assist in conveying intentions and summoning authentic spiritual forces.

The mentioned "Jade Purity Numinous Treasure Radiant Office" constitutes a celestial administrative body assisting the operations of the highest heaven realms (Yuqing jing), responsible for subduing demonic obstructions, dispelling calamities, and guiding cultivators. Its director, titled "Jade Purity Divine Lord Grand Mystery Chief Minister," possesses extraordinary origins as a descendant of the Horse Ancestor Great Thearch and minister to the Earthly Sovereign, overseeing celestial mechanics.

Practical cultivation methods include: forming the Jade Script hand-seal with the left hand and the Shangqing seal with the right to embody the Jade Purity Divine Lord; silent mantra recitation; tracing the Three Heavens authentic talismans in the air with one's gaze; drawing tri-colored primordial energies through the crown to fill the three Dantian (upper, middle, and lower energy centers); transforming azure, yellow, and white qi into the Three Pure Ones (Sanqing) that ascend to the Niwan Palace (cranial energy center) to unite with the ritual altar's sacred images. The practice concludes with Five Directions hand-seals to harmonize directional energies and ceremonial bowing.

Through integrated application of talismans, visualizations, mudras, breath techniques, and other methods, this comprehensive ritual facilitates divine communion, purifies body and mind, and advances spiritual cultivation.

This scripture records important liturgical documents and incantations from the Lingbao (Numinous Treasure) tradition of Daoism, primarily describing the celestial hierarchy of heavenly immortals and methods for summoning divine beings.

The highest realm of the celestial court is governed by the Jade Pure Realm (the supreme level of the Three Pure Ones), containing sacred institutions such as the Yuangang, Dakui, and Taixuan. The Sovereign of Numinous Emptiness and the Queen Mother of the West oversee the host of immortals, reciting golden talismanic scripts and administering celestial laws. Golden Boys and Jade Maidens are responsible for verifying documents, suppressing demonic obstacles, and managing affairs of the hundred spirits, connecting with the Three Heavens realms. These deities collectively perform duties such as dispelling calamities, delivering sentient beings, and binding malevolent ghosts, capable of communicating with the Purple Mansion (abode of immortals) to transmit commands throughout the ten directions.

Following are several important sets of spirit-summoning incantations and talismans:

The first "Summoning True Spirits Talisman" is used with the Jade Emperor's hand mudra and Ancestral Qi (primordial vital energy). The incantation essentially states: By decree of the Jade Pure Celestial Worthy, summon myriad true spirits; through the authority of the Precious Register of the Sovereign Void, proclaim this sacred edict—all deities must immediately comply.

The second "Descending True Spirits Talisman" employs Sovereign Jade Qi and Imperial Mudra, declaring: The sacred command of the Jade Pure descends through the Three Realms; the Celestial Sovereign's decree spreads across the Three Origins realms of Heaven, Earth, and Water—all infinite sacred beings must immediately descend through the skies.

The "Kneeling Before Censer Talisman," when used with Celestial Gate Qi, expresses: Cultivation fundamentally cultivates the heart, transmitting sincerity through incense smoke. When holding the jade censer, one's spirit must ascend to the Nine Heavens, praying that petitions may reach the Celestial Emperor.

Subsequently comes the crucial ritual of honoring the "Three Masters": First visualize the Scripture Master (who transmits the classics), silently recite their name, mentally bow in reverence while praying for their ascension to immortality, simultaneously seeking deliverance for oneself. Next visualize the Register Master (who confers ritual credentials), praying for their flight to the immortal realms while seeking salvation for seven generations of ancestors. Finally visualize the Preceptor (direct spiritual guide), praying for their attainment of perfection while seeking liberation from suffering and enrollment in the immortal registers.

The scripture concludes by emphasizing that the foundation of practice lies in revering teachers and honoring the Dao: Without a master's guidance, one cannot attain the Way. The Three Masters system (Preceptor, Register Master, and Scripture Master) mentioned here constitutes a vital transmission framework in Daoism, embodying the core concept of the "Three Treasures"—Dao, Scriptures, and Teacher.

This passage describes two essential Daoist ritual practices: "Visualizing the Three Masters" (Cunxiang Sanshi) and the "Five Directions Spirit Guard" (Wufang Weiling) method. Practitioners first visualize the three supreme masters: Lord Lao (Taishang Laojun) as the guiding master (Dushi), the Dao Lord of Emptiness (Xuhuang Dadaojun) as the record-keeping master (Jishi), and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) as the scripture-transmitting master (Jingshi). These three masters descend riding three primordial qi (vital energies) in azure, yellow, and white hues respectively.

After performing three bows, the Five Directions Spirit Guard ritual begins. Practitioners sequentially visualize the five cardinal directions (east, south, west, north, and center), each associated with specific hand mudras (pinching the mao, wu, you, zi, and yu positions). Simultaneously, they internally observe the five organs, five sacred mountains, five planets, and five celestial emperors corresponding to each direction. They envision these deities leading celestial armies to guard their bodies, with the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) standing in attendance. Five-colored auspicious clouds envelop both the practitioner's body and the entire ritual altar, merging inner and outer realms into unity.

Each direction has specific incantations and mantras:

The east direction uses the mao hand mudra to summon azure qi. The chant invokes imagery of the Fusang divine tree and nine-rayed starlight, petitioning the divine tiger to ward off evil and expel demonic forces.

The south direction employs the wu hand mudra to activate crimson qi. The chant references the Red Brilliance celestial realm and Jade Capital sacred precinct, beseeching fiery bells for protection and disaster relief with longevity.

The west direction utilizes the you hand mudra to channel white qi. The chant describes golden splendor and great primordial qi of Brahma, praying for yin-yang harmony and prolonged prosperity.

The north direction applies the zi hand mudra to mobilize black qi. The chant mentions the Jade Void immortal realm and Qingdu celestial palace, seeking absolution of sins and ascension to higher realms.

The central position uses the yu hand mudra to activate yellow qi - the ritual's core - achieving unity of heaven and human through harmonizing the five directional qi.

Each chant concludes with "Swiftly, swiftly, in accordance with the statutes" (Jiji rulüling), signifying immediate efficacy. These mantras contain each direction's unique energies; through specific hand mudras and visualization, practitioners mobilize cosmic spiritual forces to safeguard their cultivation.

This passage contains the Nine Protective Spirit Talismans from the Daoist scripture Lingbao Yujian (Precious Jade Mirror of Numinous Treasure). Each talisman possesses specific functions and mystical powers:

The first incantation describes: The Primordial Void Sovereign (highest deity in Daoism) resides at the center, as three strands of primordial Qi create the celestial realms. Through seven transformations and eight mutations of divine power, myriad deities scatter blossoms while heaven and earth open. Selecting an auspicious day for rituals, blessings for countless years are sought. The phrase "urgently, urgently, in accordance with the statutes" emphasizes the spell's potency.

The Nine Protective Spirit Talismans must be used with jade ritual implements (Daoist ritual objects). The first incantation depicts: Golden True Qi illuminates the Three Heavens (Qingwei Tian, Yuqing Tian, and Dachi Tian), while soaring clouds rise as celestial deities ride their chariots. Dawn dispels darkness, the Nine Subtle Stars tremble, and the Five Planets (Metal, Wood, Water, Fire, Earth) revolve. The myriad heavens respond to this natural mystery as the Primordial Spirit (Yuanshen) divides into countless forms. The Mysterious Pearl (Neidan) radiates light over the altar, bestowing grace upon both living and deceased, while golden springs (sacred water) purify. Demon kings tremble in fear as the Three Dantian (upper, middle, and lower energy centers) unite.

The second incantation states: Celestial music from the Jade Pool resounds through the void as imperial lords guard the altar. The Five Directional Thearchs verify registers while the Three Officials (Heaven, Earth, and Water Officials) receive talismanic commands. The four gates stand vigilantly guarded, expelling wickedness. Ritual bells chime as true fire is cast to burn away impurities. Adorned with golden ornaments, one ingests immortal herbs. Mysterious Void Qi merges as consciousness penetrates the Three Passes (coccyx, spine, and jade pillow). Riding lions and mounting cranes, one commands dragons and phoenixes. Ten thousand perfected beings stand guard as a thousand demons dare not approach. The Dao's Qi endures eternally, bringing peace to myriad immortals.

The third incantation describes: Divine light shines universally as auspicious energy swirls. The Winnowing Basket and Dipper constellations glow brightly while immortal palaces rest in tranquility. Jade eyes contain perfection, the altar purified. Night transforms into day as time reverses. Flowing Pearls (immortal elixirs) cascade down Mount Taihua as crimson phoenixes soar. Subduing demons and treading on auspicious clouds, celestial immortals descend to gather before the Emperor.

The fourth incantation states: The Five Planets' numinous light illuminates the Cinnabar Court (Dantian). Encompassing all phenomena, it commands hosts of spirits. Appearing and disappearing at will, it circulates through the Five Meridians (organ channels). Its majestic power mobilizes the Six Jia and Six Ding spirit generals to eliminate calamities and cleanse impurities. Ten thousand demons tremble as Dragon and Tiger (Yin-Yang energies) take flight. Purple clouds envelop as myriad Qi converge.

The fifth incantation declares: The Yellow Court (middle Dantian) mobilizes True Qi to sever demonic influences. Cutting evil at its source, it eradicates demonic traces. Through the talismanic decree of Lord Lao (Laozi), divine dukes are summoned. Myriad spirits submit as malevolence is expelled. Jade Qi circulates through three wheels (Three Dantian) while divine winds penetrate thoroughly. Purple portals (mysterious gate) unite with jade as the Six Perfections (generosity and other practices) become boundless. To the left commands the Green-Waisted Jade Maiden, to the right summons the Mushroom-Planting Immortal Boy. Roaming freely in cosmic joy, one governs the Nine Heavens. The Mysterious Altar responds as True Qi descends from the void. Ten thousand perfected beings descend universally to deliver all beings.

This scripture contains multiple Daoist incantations and ritual essentials, primarily describing visions of the divine realm and cultivation methods.

The first incantation depicts the cosmic creation: the Primordial Void Sovereign (Yuanshi Xuhuang, the highest deity in Daoism) gathers the primordial Qi (vital energy) and establishes heaven and earth within the Three Sacred Realms. The seven celestial wheels revolve, the ninefold winds cycle, and the myriad spirits transform as heaven and earth unfold. When rituals are performed on auspicious days, all demonic forces submit in reverence. At dawn, as sunlight brightens the world, one silently circulates the profound techniques. Holding the ritual tally and waving the command banner, one scatters celestial flowers in the void, delivering salvation to beings in all ten directions, ensuring that the kalpic cycles never cease.

The second incantation discusses soul cultivation: the Mysterious Yin’s seven numinous forces merge with the nine Qi (nine types of primordial energy) to take form, while the essence of the hun and po souls circulates with the cycles of the sun and moon. The radiance of the divine spirits shines brilliantly, like the sun and moon emitting their light. The great Brahma Qi flows throughout the four directions, and even demon kings come to pay homage to the Celestial Emperor. Wisdom universally aids all beings, illuminating the dark underworld, while the Jade Texts (sacred scriptures) spread, uniting with the Dao.

The third incantation describes the divine powers: the golden truth Qi descends, and the Divine Tiger (a guardian beast) arrays its formation. The Jade Emperor, clad in celestial splendor, manifests alongside the host of heavenly deities. The nine celestial realms (nine heavens) revolve, and the myriad demons are subdued. The flowing bell (a ritual instrument) casts forth flames, eradicating all evils. Divine light illuminates the long night, the sacred Dao expands boundlessly, the ten directions are purified, and the kalpic cycles proceed smoothly under divine protection.

The fourth incantation details a sin-absolution ritual: the celestial decree (a heavenly document) issues a pardon to the Taiwei Enclosure (a celestial region). The sacred altar revolves nine times, surrounded by the eight scenes (visions of the eight directions) in sixfold cycles. The heavenly gate opens, and the Eastern Florescence (an immortal realm) and Southern Palace purify all inauspicious influences. The sun and moon rotate in brilliance; today is a great celebration, as all paths return to unity. The righteous Qi of the Mystic Altar protects the eternal existence of heaven and earth, while the messengers of the Three Realms speed like flying dragons.

The final two sections provide specific cultivation techniques:

The "Method of Striking the Dharma Drum Twenty-Four Times" explains the teeth-tapping technique: tapping the left teeth symbolizes the celestial bell, tapping the right teeth symbolizes the celestial chime, and tapping the central teeth symbolizes the Dharma Drum. The Dharma Drum internally rectifies the spirit and Qi while externally dispelling demonic influences—it is the foremost step in performing rituals.

The "Method of Opening the Furnace and Projecting the Spirit" lists the divine officials to be summoned:

• The Three-Five Merit Officers (on duty from Mao to Chen hour, 5–9 AM)
• The Left and Right Envoy Officers (Si to Wu hour, 9 AM–1 PM)
• The Incense-Bearing Dragon-Riding Messengers (Wei to Shen hour, 1–5 PM)
• The Golden Youth Serving Incense (You hour, 5–7 PM)
• The Jade Maidens Who Transmit Messages and Scatter Flowers (Xu hour, 7–9 PM)
• The Five Thearchs’ Direct Talismans (Hai hour, 9–11 PM)
• The Incense Officer of the Day (rotating from dawn to noon)

The scripture states that these divine beings all reside within the practitioner’s body and can be summoned to assist in cultivation.

This scripture primarily explains the functions and origins of various celestial officials (Gongcao) in Daoist rituals. The text mentions "Thirty-Two Natural Gongcao of the Three Heavens" and "Thirty-Two Natural Gongcao of the Five Emperors," each responsible for distinct duties including regeneration, message delivery, mystical communication (feixuan), petition submission, and profound mysteries.

The master explains that these celestial officials are divided into two categories, all under the jurisdiction of the Supreme Clarity Cavern Spirit (Taishang Dongshen), the highest Daoist celestial realm. They are not born of mortal flesh but are transformations of the "Natural True Qi of the Three and Five" (a Daoist cultivation term referring to the pure energy of heaven and earth). Practitioners can resonate with these Gongcao by mobilizing the righteous Qi within their "Three Dantian (energy centers) and Five Organs." The term "Gongcao" (literally "merit officers") is used because each deity oversees specific administrative responsibilities.

The text then introduces the Left and Right Envoys: the Left Envoy, associated with Yang, is responsible for swiftly delivering messages, while the Right Envoy, associated with Yin, handles secondary communications. The Incense-Attending Golden Lad represents the pure Yang essence, and the Jade Maiden Messenger embodies the refined Yin essence. Together, they facilitate message delivery, tend to ritual incense, and convey sincerity—all belonging to the Four Categories of Primordial Truth (Sipin Yuanzhen), the fundamental types of celestial beings.

Regarding the Daily Incense Officers (Zhirixiangguan), the master clarifies that they are descendants of the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor). Thirty-two officers rotate daily to manage the incense Qi from the Ten Directions, dispel impurities, and summon true spiritual presences. These incense officers are manifestations of the practitioner's innate Qi corresponding to the sixty Jiazi cycles (a calendrical system).

Finally, the text notes that the entire celestial bureaucracy consists of 384 deities on rotation, including Gongcao, envoys, golden lads, and jade maidens, corresponding to 1,200 celestial lords in the heavens and resonating with the 36,000 divine Qi pathways within the human body. During rituals, the High Priest (Gaogong) silently recites specific incantations to summon these deities.

This scripture describes the Daoist cultivation practices of inner observation (neiguan) and visualization (cunxiang), along with the ritual process of summoning deities. Practitioners must first calm their minds for inner contemplation—when the heart-mind becomes perfectly clear, external responses will manifest as vividly luminous visions without any trace of obscurity.

The visualization involves imagining three colored Qi energies within the body: blue, yellow, and white primordial Qi. These energies circulate from the three Dantian (upper, middle, and lower energy centers), passing through the five viscera and six bowels, ascending to the Niwan Palace (the crown of the head), and emerging through the Heavenly Gate (Baihui point). The three Qi colors eventually merge, forming in the practitioner’s vision a crystalline, translucent palace of lapis lazuli. At its center sits the Supreme Deity, flanked by ranks of immortals, with golden boys and jade maidens attending, while incense smoke conveys the cultivator’s sincerity.

The text then details various talismans (Fulu) and hand seals (shoujue) for summoning deities:

1. General Talisman for Opening the Furnace (Falu Zongfu): Performed with the Jade Seal hand gesture while holding the breath.

2. Talisman for Manifesting Divine Truth (Fuluo Shenzhen Fu): Accompanied by the four-syllable incantation "Fuluo Shenzhen" and activated with ancestral Qi (primordial energy).

3. Talisman for Summoning the Three-Five Merit Officers (Zhaoqing Sanwu Gongcao Fu): Invoked with celestial Qi from the highest heavens, the incantation declares the decree of the Jade Pure Realm (the supreme Daoist heaven), commanding the Three Luminaries (sun, moon, stars) and the essences of the Five Directions’ constellations to gather and materialize naturally.

Additional talismans summon other divine attendants, including:

• Left and Right Officer-Messengers (divine couriers)
• Golden Boys of Incense Service (youths tending the ritual incense)
• Jade Maidens of Divine Messages (celestial maidens conveying communications)
• Direct Emissaries of the Five Thearchs (envoys of the Five Directional Deities)
• Daily Incense Officials (deities overseeing the day’s rites)
• Local Earth Gods (guardian spirits of the land)

Each talisman requires specific hand seals (e.g., Chou Seal, Yin Seal) and corresponding incantations, often beginning with "By the Jade Pure Decree," emphasizing the supreme celestial authority behind the summons. The commands conclude with the standard Daoist phrase "Swiftly, swiftly, in accordance with the statutes!" (急急如律令), demanding immediate compliance.

This scripture describes the specific procedures of the Chaozhen (Morning Truth) ritual in the Lingbao tradition of Daoism, incorporating cultivation methods such as incense offering, teeth-knocking, and visualization practices.

The ceremony begins with three incense-offering rites. During the first offering, the ritual master forms the Jade Purity Hand Seal (Yuqing Jue) at the Heavenly Gate (Baihui acupoint on the crown), summoning celestial Qi to worship the Primordial Heavenly Worthy (Wushi Tianzun). This is followed by nine teeth-knocking sequences and three ceremonial bows. The second incense offering employs the Supreme Purity Hand Seal (Shangqing Jue) to venerate the Numinous Treasure Heavenly Worthy (Lingbao Tianzun), while the third uses the Great Purity Hand Seal (Taiqing Jue) to honor the Dao and Virtue Heavenly Worthy (Daode Tianzun). These three mudras represent the primordial Qi of Daoism's supreme Three Pure Realms (Sanqing) - Jade Purity, Supreme Purity, and Great Purity - serving as the foundation for cultivation and communion with deities across the three realms.

Subsequently, three more incense offerings are performed while reciting incantations to the demon kings of the three realms: the first recites the spell of the Formless Realm Demon King with the Jade Purity Seal; the second chants the spell of the Form Realm Demon King with the Supreme Purity Seal; and the third invokes the Desire Realm Demon King with the Great Purity Seal. These incense talismans are typically burned when petitioning celestial beings.

During the ritual, the presiding high priest (Zhufa Gaogong) stands facing the Heavenly Gate, knocks teeth three times, and swallows saliva three times. The visualization practice then begins: envisioning nine purple solar rays emanating from the left eye and ten pale yellow lunar beams from the right eye. The practitioner visualizes the essence of sun and moon entering through the nostrils, passing through the Cavern Chamber (upper Dantian) and Nine Palaces (nine cranial orifices), merging with the Qi of the Nine Heavens. This energy circulates upward to the back of the head, ultimately transforming into a nine-colored Dharma body above the crown.

Finally, the priest visualizes the manifestation of the Primordial Heavenly Worthy, with the Perfected Being of the Heart-Mind (an advanced inner cultivator) emerging on beams of light to circumambulate the Big Dipper and Jade Capital Mountain (a Daoist celestial realm). After repeating teeth-knocking and saliva-swallowing, the master recites secret incantations, burns demon-subduing talismans, and performs the Gangdou sacred steps (Daoist ritual footwork), compelling the Demon Emperors of Five Directions to obey and celestial beings to attend the assembly. Through these precise movements, mantras, and visualizations, the ritual achieves its purpose of connecting heaven and humanity.

This scripture primarily describes the luminous states attained in Daoist cultivation and the application of demon-dispelling talismans.

The first section depicts the visions experienced at advanced stages of practice: when a cultivator's inner purity is achieved, precious celestial blossoms descend from the heavens. At this stage, the yang energies of the Three Heavens (referring to the pure energies of Shangqing, Yuqing, and Taiqing realms) manifest, while the yin demons of the Six Heavens (negative entities from the realms of desire, form, and formlessness) naturally dissipate. By maintaining a clear and undisturbed mind, all methods spontaneously harmonize, allowing union with the Dao (the Way), with merits extending through both yin and yang realms. The text emphasizes that when inner demons (delusional thoughts) cease to arise, external demons naturally vanish.

Following this is the "Chart of Nine Palaces and Nine Qi," detailing combinations of nine primordial Qi (energies): the union of Yi and Geng produces green; Ding and Ren create another hue; Wu and Gui combine into purple; while Bing and Xin form pale red. These primordial Qi (the Mysterious, Original, and Primordial energies) radiate throughout the body, giving birth to the Three Caverns (representing the Shangqing, Yuqing, and Taiqing realms). Azure light ascends to form heaven, white light remains central as humanity, and yellow light descends to create earth. The Celestial Worthy of Primordial Beginning unified these nine-colored lights to illuminate the Dharma Body (the perfected cultivation body), beginning with the primordial bluish radiance of chaos, sequentially transforming into crimson, azure, green, yellow, white, purple, jade-green, and black lights, ultimately rendering the Dharma Body crystalline and translucent.

The latter portion records two crucial demon-subduing talismans: the "Supreme Talisman for Dispelling Demons and Vanquishing Malignant Spirits" and the "Supreme Talisman for Controlling Demons and Vanquishing Malignant Spirits." These talismans invoke the luminous powers of the Yuqing, Shangqing, and Taiqing realms, along with the stellar radiance of the Big Dipper (Seven Origin Stars). The incantations include summoning the Northern Emperor (Zhenwu the Perfected Warrior of the North), subduing demonic forces, and severing evil traces. Particular emphasis is placed on acting through the decree of Lord Lao (the deified Laozi), employing the "wind-fire courier" method for rapid transmission, causing the Three Heavens to rotate their illumination while terminating the demonic obstructions of the Six Heavens.

These contents demonstrate the Daoist practice of subduing demonic obstacles through inner cultivation of luminosity and outer application of talismans, embodying the distinctive Daoist approach of "internally refining the Golden Elixir (Neidan) while externally employing talismans and registers (Fulu)."

This scripture describes the talismanic rituals of exorcism practiced by the Daoist Shenxiao (Divine Empyrean) School. The content is divided into three main sections:

First are the incantations summoning celestial beings to subdue demons. It mentions the "Great Demon Kings of the Three Realms" (referring to the rulers of heaven, earth, and water realms) such as Bayuan Choubo, deities who oversee the six directions of demonic forces and possess the divine power to "bear the heavens and carry mountains." These beings can traverse the void, govern Fengdu (the Daoist underworld city in the north), and subdue all kinds of evil spirits. The incantation warns that any demons defying these commands will be annihilated by thunder and fire.

Next comes the method for drawing fulu (talismanic writs). These inscriptions contain the names of the Five Directional Thearchs (Green Emperor, Red Emperor, etc.) and various demon kings, such as "Green Heaven Demon King Bayuan Choubo" and "Red Heaven Demon King Bearer of Heaven and Mountains." By invoking these deities' power, they control different demon categories (beast demons, scaled demons, avian demons, etc.). The text concludes by commanding, in the name of the "Jade Pure True King of Lofty Divine Empyrean" (the Shenxiao School's supreme deity), thirty-six celestial generals to lead heavenly troops in destroying ghosts with wind, thunder, and blazing fire.

Finally appears the oral formula for cultivating Qi (vital energy). "Yellow Center Gathering Radiance" refers to Qi convergence in the Dantian (energy center), "Triple Harmony in Smooth Transformation" indicates the harmonization of Jing (essence), Qi, and Shen (spirit), while "Five Luminaries Illuminating Constancy" signifies the unobstructed flow of Qi through the five viscera. It mentions body deities like "Taokang" (kidney spirit) and "Heyan" (heart spirit), stating that when cultivation reaches perfection, one unites with the Dao ("spiritually merging with the Void Sovereign"), causing a thousand demons to perish while Daoist practice flourishes.

The entire passage demonstrates Daoist religious practices of invoking deities through spells and harnessing natural forces for exorcism, while simultaneously incorporating Neidan (internal alchemy) cultivation philosophy.

This passage describes the talismans (fulu) and ritual procedures used by the Lingbao (Numinous Treasure) school of Daoism during the "Three Court Audiences" (san chao) ceremonies conducted at morning, noon, and evening.

For each of the three daily ceremonies, three types of talismans must be inscribed with cinnabar on yellow paper: Demon-Dispelling, Demon-Subduing, and Demon-Commanding talismans. Each talisman is individually sealed in a round container. After the ceremony, the "Returning to the Stove" (fu lu) ritual is performed to send the invoked deities back to their celestial abodes.

Special talismans mentioned include:

1. The "Light-Turning Chariot-Returning Talisman": Simply chanting the four-character phrase "Qing Guang Hui Jia" (Turn Light, Return Chariot) completes the talisman. No fixed number of repetitions is required—the key lies in visualizing the Ancestral Qi (primordial energy).

2. The "Exit Talisman": This employs the "Celestial Sovereign Hand Seal" (Shangdi jue) and "Heavenly Gate Qi" visualization technique.

Different incantations are recited when exiting during morning/noon versus evening ceremonies:

• Morning/noon chant: "Departing the yin realm to enter the yang world, ten thousand deities clear the path. After completing the ritual, please close the Yellow Chamber (referring to the body). Jade Maidens in attendance must guard the Divine Chamber (referring to body-mind)."
• Evening chant: "The Mysterious Supreme Yin opens windows in all directions. Matters reported to the deities have been conveyed by the Jade Maidens. With tasks completed, ten thousand deities return to their stations."

The secret of "Deity Visualization and Returning to the Stove":

First knock the teeth three times, swallow saliva three times, then visualize the Dao-Qi of countless perfected beings transforming into golden light entering through the crown and descending to the lower Dantian. Silently recite that the ceremony is complete, commanding all divine messengers to return to the body through the Gate of All Mysteries (physiological orifices) to their proper positions. The divine officials return to their original posts, to be summoned again when needed.

Explanation of "Returning to the Stove":

This means restoring one's internal deities to their proper positions, visualizing the high perfected beings returning to the celestial realms. At this moment, the body naturally produces Golden Liquor, Cinnabar Azure, and Mushroom Blossoms (all Neidan terms)—these are the numinous treasures formed when Lingbao's wondrous Qi merges with the upright Qi of heaven and earth. This elixir manifests as Lingbao's radiant light; when it returns to the Dantian, a spectacle of golden-azure interplay appears. With sincere incense offerings and prayers, divine communion is assured.

Finally, the "Yellow Pathway Talisman" and its accompanying incantation:

The chant depicts celestial scenery—a starry river gleaming, jade palaces radiant, with phoenix carriages and dragon chariots, precious banners and feathered canopies, golden phoenixes and spirit cranes soaring, jade boys and maidens clad in cloud-embroidered immortal robes. This visualization creates the sacred setting for welcoming the descent of divine beings.

This passage depicts the scene of invoking deities during a Daoist Zhaijiao (grand sacrificial ritual). The "Five Thearchic Demon Kings" (Wudi damo, representing the five directional emperors and demon lords) and the "Nine Soaring Immortals" (Jiuzhen feixian, nine perfected transcendents) descend together along the Yellow Path (huangdao, the celestial pathway believed to be traversed by heavenly deities). They are adorned in magnificent immortal attire—dragon-patterned skirts, tiger-embroidered robes, cloud-and-rainbow crowns, and flowing silk ribbons.

Auspicious Qi swirls and circulates as the holy beings from the celestial capital Qingdu (the abode of immortals) and the host of transcendents from the Purple Mansion (zifu, the Daoist immortal realm) descend. All beings between heaven and earth bow reverently in welcome. The immortals tread upon the void, accompanied by the pure tones of jade chimes and ethereal celestial music. The ninefold heavens stretch boundlessly, while the Eight Sacred Vistas (eight meditation visions in Daoist practice) stand in solemn majesty. Vast blessings spread universally, benefiting mountains, rivers, and the entire earth.

At this moment, the practitioner merges completely with the Dao. The text then records three divine incantations: first, the "Invocation of Saints Talisman" (Qingsheng fu) summons the deities; next, the "Yellow Path Sealing Incantation" (Shou huangdao zhou) consolidates the ritual energy; finally comes the farewell to the deities. During the ceremony, purple clouds coil like canopies as the deities, having fulfilled their purpose, return to the celestial Qingdu.

When the ritual master ascends the altar to perform the rites, auspicious Qi gathers. As the yellow talismanic paper (fulu, inscribed with Daoist incantations) is unfurled, the deities descend to bestow blessings. When the ceremony concludes, the heavenly gods return to their celestial abodes, the earthbound spirits withdraw to their respective stations, and the Five Ancient Sovereigns (Wufang wulao, five primordial divine rulers) reopen the pathways. All present bow in reverence as harmonious Qi permeates the heavens.

This passage comes from Volume 13 of the Lingbao Yujian (Precious Mirror of Numinous Treasure), providing a complete record of the Daoist grand ritual process—invocation, descent, and farewell of deities—demonstrating the solemn sacredness of Daoist ceremonial forms. Concepts mentioned such as the "Yellow Path" and "Purple Mansion" represent key spatial constructs in the Daoist cosmological framework, while the "Five Thearchs" and "Five Sovereigns" belong to the highest echelons of the Daoist pantheon.