《靈寶玉鑑》Vol. 17

The nineteenth volume of the Lingbao Yujian (Precious Mirror of Numinous Treasure) records in its "Gate of Flying Spirits to Audience with the Emperor" section a detailed description of a ritual arrangement called the "Nine Numinous Memorials Altar." This altar embodies three layered realms: the innermost layer is inscribed with talismanic script (fulu) in central yellow (symbolizing the Earth virtue of the center); the middle layer is arranged according to the eight trigrams (bagua) directions; and the outermost layer is guarded by the four celestial emblems—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—protecting the four directions. During the ritual, the "Talisman for Crossing the Celestial Winds" must be placed beneath the altar. Through focused visualization (cunxiang), the creative forces of heaven and earth converge upon the altar, ensuring that sincere worship will receive a divine response.

Several key talismans are specifically mentioned:

The "Talisman for Commanding the Celestial Winds" must be inscribed with cinnabar and placed beneath the altar. When used, the practitioner visualizes celestial soldiers and generals descending upon the winds to protect the ritual space.

The "Talisman for Spirit-Division, Office-Attendance, Spirit-Transformation, and Purification of Defilement" is to be used with an accompanying incantation. The chant roughly translates as: "With mystic water (xuan shui, sacred water) and fragrant decoction, purify the defiled qi between heaven and earth, refining the body through the power of the celestial stems Jia and Geng." During the ritual, the practitioner visualizes the radiant character hong (霐) and a nine-headed fire phoenix, while imagining the Jade Maiden of Supreme Mystery (Tai Xuan Yu Nü, a Daoist goddess) sprinkling purifying water.

The incantation for the "Talisman for Audience with the Emperor and Spirit-Transformation" declares the practitioner to be a descendant of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), capable of accessing the Three Pure Realms (Sanqing—Jade, Upper, and Supreme Purity, the highest triad of deities) and commanding the Five Visceral Spirit-Lords (wuzang shenjun) and myriad divine beings. The talisman is either worn or burned to aid in divine communication.

The "Five Spirit Treasure Talisman" is to be ingested with the "True Within There Are Spirits" incantation and a "Minor Nine-Jujube Decoction." Meanwhile, the chant for the "Spirit-Projection Talisman" emphasizes neidan (internal alchemy) cultivation, causing the three dantian (upper, middle, and lower energy centers) to emit light, achieving a state impervious to heat and cold as well as all malign influences. It is taken with jujube decoction while internally visualizing the hundred spirits of the five viscera.

All these talismans stress immediate efficacy with the phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling), reflecting the Daoist ritual arts' integrative approach combining talismans (fulu), incantations, visualization (cunxiang), and medicinal ingestion.

This scripture primarily records several types of Daoist talismans (fulu) and their corresponding methods of use, employed for exorcism, personal protection, and divine communication. Here is the modern interpretation:

First, it describes the deities corresponding to the five internal organs: the lung's corporeal soul (po) resides in the "canopy" (a Daoist term referring to the crown of the head), the liver's ethereal soul (hun) corresponds to the Green Emperor, the heart's spirit (shen) corresponds to the Red Emperor, and the spleen's spirit resides in the Central Yellow Court (middle dantian). Each of these deities commands three thousand celestial soldiers and officials, capable of exorcising evil, slaying demons, riding clouds, and summoning thunder. During cultivation, practitioners must gather the five qi (vital energies of the five organs) at the Muddy Pellet Palace (upper dantian) at the crown of the head, protected by divine attendants, to stabilize the spirit in accordance with the Celestial Emperor's decree.

Next, it introduces several talismans and their methods of use:

1. Jade Tablet Audience with the True Talisman: Engraved with gold thread on a jade tablet, accompanied by the "Jade Emperor Hand Seal" mudra, while visualizing the golden light of the Celestial Worthy of Primordial Beginning forming the talisman. The incantation essentially invites the primordial ancestral qi to descend and assist the practitioner in resisting demonic trials.

2. Crown Ascension Talisman: Placed inside the ritual headdress, its incantation beseeches blessings from the Three Pure Heavens (Sanqing), enabling nine generations of ancestors to attain salvation and have their names recorded in the celestial registers.

3. Left and Right Shoulder Communication Talisman: Uses Sanskrit-derived incantations to invoke the protection of Lord Lao (Laojun).

4. Dipper Rotation Talisman and Winnowing Basket Talisman: Used on yin and yang days respectively, combined with the ritual pacing of the stars (bugang). The incantation summons the Six Ding Divine Generals to protect the feet, aiding the practitioner in riding the wind to ascend and behold the Celestial Emperor.

5. Three Heavens Jade Covenant Talisman: Comprising four parts, requiring silent recitation of the Three Pure Ones' sacred titles while visualizing golden light infusing the talismans before burning them around the altar. Used with the Shangqing Celestial Treasure Incantation to invoke the power of stellar deities.

The final four talismans are used for celestial petitions:

• Fumigation Talisman: Purifies memorial documents
• Sealing Talisman: Secures the memorial
• Stamp Talisman: Imprints the ritual seal
• Submission Talisman: Delivers the petition to the celestial realm

All these talismans must be used with specific hand seals (mudras), visualization (cunxiang), and incantations, reflecting Daoist cultivation methods that employ ritual implements (fulu), spells, mudras, and star-pacing to communicate with divine beings.

This chapter discusses the various talismans (fulu) and incantations used in Daoist rituals, focusing on the four directional talismans on the petition box (zhanghan), the face talisman, base talisman, pouch talisman, and the specific method for crafting the Heaven-Penetrating Talisman Board.

The petition box bears four talismans on its upper, lower, left, and right sides. The front face carries the "Jade Script Primordial Qi Golden Light" talisman, symbolizing the radiance of ten thousand paths. The accompanying incantation states: "The light of the Three Platforms stars (important Daoist constellations) merges with the true qi of the Northern Dipper, opening the eight directions with primordial yang. Condensed qi takes form, penetrating all transformations as the three dantian's energies converge and yin-yang qi harmonizes. Through circulation, the true Dao is perfected—mysterious gangqi (cultivated energy) becomes jade-like purity, traversing the Three Pure Heavens (Yuqing, Shangqing, and Taiqing) by decree of the Three Primordial Qis (xuan, yuan, and shi). The eight mysterious dharma gates are opened."

The box's base also bears a talisman with its corresponding incantation: "Three qis' yang light illuminates the true stars; the Yuqing realm's decree shatters yin forces. The Celestial Truth's command circulates the Five Phases; nine cycles of nine qis govern the center. Summoning thunder gods, guided by the Kuigang stars (two stars of the Dipper), wind and thunder respond swiftly. Nine yang forces unite, resonating with the Three Luminaries (sun, moon, stars)—qi movement aligns with celestial law, the Three Lights communicate truth. Shattering gang winds, vast qi flows ceaselessly as Divine Empyrean true qi returns to balance. Centered circulation receives demon kings' protection."

The talisman pouch bears another inscription with the incantation: "Primordial yang before the Taiji's division—the supreme Yuqing realm. From the Primal Beginning's kalpa (cosmic cycle), the Three Lights emerge as initial yang nurtures spirit souls. By decree, the eight gates open with radiant clarity; jade talismans proclaim as golden horses (divine beasts) deliver messages. Flaming bells (ritual instruments) cast forward amid thunder and lightning, urgently reporting to the highest Purple Heaven realm. Swift as sun and moon, converging with the Three Luminaries, mysterious light erupts to pierce gang winds with messages. Three spirits and nine qis merge within me—celestial numen manifests as original nature returns to truth."

Finally, the method for crafting the Heaven-Penetrating Talisman Board: The ritual master must select their birth-date day (an auspicious day matching their heavenly stem and earthly branch) to carve a jujube wood board measuring five inches long and two and a half inches wide, drilling a central hole for five-colored threads. On yin days (earthly branch yin days), wear it on the right arm; on yang days, the left—stored in a crimson gauze pouch exposed to starlight and moonlight for twenty-one days. During one's birth-date day, prepare twelve offerings of incense, flowers, tea, and fruits to invite the Northern Dipper's nine stars and Heaven-Penetrating Talisman Envoys to infuse the board with true qi.

These talismans and crafting methods exemplify the Daoist practice of communing with heaven-earth and mobilizing energies through specific symbols, incantations, and rituals.

The incantation recited when wearing talismanic charms:

"The heavens assist the just and impartial, celestial signs penetrate the subtle, leaving no darkness unseen, no matter unperceived. When wearing these sacred diagrams (Fulu, the Daoist symbolic scripts for divine communication), celestial soldiers and generals stand ready to heed the call. I assist the sovereign in ascending to the immortal realms. Swiftly execute, as if by the decree of the Purple Tenuity Celestial Lord (the North Star deity).

The Three Pure Realms (Jade Pure, Upper Pure, and Grand Pure—Sanqing) jointly establish this covenant. (While reciting the middle section of the Ling Shu scripture, form the Jade Seal hand mudra, gathering the vital Qi of the five directions to infuse the talisman.) When the ritual master ascends the altar, the talisman is carried in a yellow silk pouch. Upon entering the Celestial Gate, ten thousand deities will guard, and the Five Directional Emperors (Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center) will respectfully welcome, ensuring the memorial smoothly reaches the celestial court.

On the four corners of the memorial bundle, draw talismans—one for each direction (east, west, south, north)—and at the center, inscribe the Primordial Qi Talisman of the Jade Script (representing the primordial cosmic energy). While inscribing, recite: ‘The Primordial Brahma Qi (the fundamental energy of the cosmos) permeates all, traversing Yin and Yang, spanning ten thousand miles in an instant. Swift as wind and lightning, it pierces the Celestial Gate, bearing the jade memorial of purification rites (Zhaijiao) in harmony with the Great Dao.’

Before the memorial’s official dispatch, inscribe a talisman commanding the duty officer of the day (the celestial messenger) to swiftly deliver it according to the decree of the Supreme Elder Lord (Taishang Laojun), awaiting immediate execution upon reply. The ritual master must sign and seal it.

Talisman inscription incantation:

‘The Yellow Qi of the Upper Platform Star Lord (Controller of Fate), the White Qi of the Middle Platform Star Lord (Controller of Prosperity), the Green Qi of the Lower Platform Star Lord (Extender of Longevity)—all descend in true spirit. By the decree of the Northern Emperor, by the decree of the Jade Emperor, by the command of the Lunar Sovereign and the Solar Lord, from Horn to Chariot (forming the Twenty-Eight Mansions hand mudra), the Southern Dipper’s demon-subduing youth follows behind me. The Yin-Yang judges swiftly execute, from Kui to Piao (circulating Qi while forming hand seals).’

First rotation: By the decree of the Supreme Unity Celestial Lord (Taiyi Tianzun), vanquish demonic thieves.

Second rotation: Starlight reveals, a thousand demons lie hidden.

Third rotation: The Three Heavens decree—disasters dissolve, blessings descend.

Fourth rotation: The Four Heavens descend—what demon dares obstruct?

Fifth rotation: The Five True Sovereign Emperors protect, ensuring eternal freedom from illness.

Sixth rotation: The Six Divine Guardians pacify—celestial deities slay demonic evils.

Seventh rotation: Subdue malevolent spirits, safeguard the nation, and deliver the people. Swiftly execute according to the Supreme Elder’s decree.

For summoning divine generals during memorial rituals (visualize the generals as prescribed, forming the Jade Script Primordial Qi mudra). When sealing the four directions: The high priest (Gaogong) holds a sword and a water vessel, proceeding to the Celestial Gate, Earth Door, Human Gate, and Ghost Path, sprinkling water in ritual. As the proclamation is read, attendants burn the talismans. At the Celestial Gate, recite:

Incantation:

‘The Celestial Gate opens wide, the path of ghosts perishes. Today, the altar is established—this servant presents the memorial.’"

This scripture describes the complete procedure for establishing an altar space and exorcising malignant forces during a Daoist Zhaijiao (ritual ceremony). The ritual master (Gaogong) conducts the ceremony according to specific directional sequences, with each cardinal point having corresponding incantations and Fulu (talismanic writings used in Daoist magic).

First, in the northwest direction (the center of Xu-Xuan), the master sprays water and casts a sword while an assistant (Biaobai) recites an incantation, signifying the free flow of vital energy and the establishment of a sacred altar space. Next, the ritual shifts to the southeast (the center of Chen-Si), the location of the Earth Gate, where harmful influences are subdued and severed. Here, the master performs specific ritual gestures.

The ceremony then turns to the Human Gate, where the incantation invokes the harmonization of Yin and Yang, calling upon celestial deities to prepare and assist the master in presenting memorials to higher powers. The southwest (the center of Wei-Shen) is the designated space for subduing and severing all malevolent spirits—no demonic force dares resist here. Finally, the ritual arrives at the northeast (the center of Chou-Yin), the Ghost Gate, where evil spirits are examined and annihilated.

Throughout the ritual, four boundary-sealing talismans are used in sequence: the Celestial Gate Boundary Talisman, the Earth Gate Boundary Talisman, the Human Gate Boundary Talisman, and the Ghost Path Boundary Talisman, along with the Flying Memorial Fire-Bell Talisman. The master holds the memorial in the left hand and the talisman in the right, visualizing heart-fire surging from the crown of the head, manifesting as a great general clad in golden armor and crimson robes. The fire-bell is then cast forth, piercing through celestial winds to reach the Celestial Gate.

The final fire-bell incantation summons the assistance of fire deities, commanding the golden radiance of the bell to clear the path and swiftly reach the heavenly court. The incantation emphasizes that no malevolent force dares obstruct, as the decree of the Supreme Deity mandates that wind and fire must carry the message without pause. The entire passage illustrates the Daoist ritual’s meticulous spatial orientation and its sacred power of exorcism.