《靈寶玉鑑》Vol. 18

In the twenty-fourth volume of the Lingbao Yujian (Precious Mirror of Numinous Treasure), the ritual procedure of "flying spirits to audience with the Emperor" is recorded. This section specifically describes the steps for "ascending the altar with the nine spirits' flying steps."

One month before establishing the zhai (Daoist grand sacrificial ritual), the ritual master must begin preparatory cultivation according to prescribed rules. During the formal ceremony, within the quiet chamber (jingnei), the master dons various fulu (talismans and registers), sequentially burns incense, and prepares vermilion ink, ritual knives, colored silk threads, yellow wax, seals, and other ritual implements. All these must be checked and confirmed face-to-face with the zhaiguan (ritual director) to prevent last-minute confusion or errors.

The scripture particularly emphasizes: If memorials to earthly emperors require solemn reverence, how much more should reports to the supreme Taishang Laojun (the highest Daoist deity) be conducted? The celestial realm is lofty and distant—only with utmost sincerity and strict adherence to ritual protocols can one's words reach heavenly ears. Only by fully following the keyi (Daoist liturgical procedures) can one assist the state, deliver sentient beings, and propagate the Daoist teachings.

When the formal ceremony begins, the ritual master leads the assembly in ascending the ritual platform. The zhaiguan and Daoist congregation gather in the Sizhen Hall (place for venerating deities). The zhiqing (ritual coordinator) first recites the "Heavenly Worthy of the Fragrant Grove's Dharma Teaching," followed by collective bows. Then the biaobai (ritual speaker), representing the zhaiguan, delivers an address inviting the gaogong fashi (chief ritual master) to ascend the altar.

After the chief ritual master takes his seat, he first offers incense prayers, then expounds on cultivation methods such as "traversing emptiness with measured steps" (Daoist flying techniques) and "riding visions with soaring spirit" (out-of-body experiences). The zhiqing then recites the "Jade Purity Heavenly Worthy for Dispelling Filth" and purification incantations, while the qingdao fashi performs the sprinkling purification ritual.

Next, the zhilu (incense coordinator) guides the assembly to the ritual area, where the chief ritual master begins establishing the sacred boundary (demarcating holy space), circumambulating the altar while burning incense. The shizhi (assistant masters) burn the "entrance talismans"—two types of charms: the siwen fu and the haiqi fu.

The daytime entrance incantation states:

"Four Luminaries merit officials (celestial messengers),

Envoys of true communication,

Jade youths who convey words,

Jade maidens who attend purity—

Please transmit my intentions,

That the vital qi (energy) of the upper prime (celestial realm) may enter my body."

The nighttime version differs slightly:

"Four Luminaries merit officials,

Dragon-Tiger envoys,

Jade maidens who attend purity,

Enlightened youths,

Maidens of the upper prime—

At night we have matters to report,

May they reach heavenly hearing,

That the orthodox qi (energy) of Zhengyi (Orthodox Unity) may enter my body."

While reciting, one must visualize golden youths and jade maidens riding five-colored auspicious clouds emerging from both ears to stand in attendance. Subsequently, the assistants burn two more talismans for "summoning the true and invoking the numinous" (the yuwen fu and tianmen qi fu).

[Note] This scripture passage meticulously records the preparatory procedures and specific steps of Daoist zhaijiao (purification rituals), demonstrating both the tradition's rigorous attention to detail and its religious practices of celestial communication through talismans, visualizations, and other methods.

This passage describes the talismanic invocations (fulu) and visualization practices used during the Lingbao school's zhaijiao (purification ritual) ceremonies. The officiating priest (gaogong) communicates with divine beings through specific mudras (hand seals), incantations, and meditative visualizations.

The text first mentions the "Descending Spirit True Talisman" and "Jade Script Celestial Gate Qi" - two types of fulu used to summon deities. The priest silently recites mantras while holding an incense burner, visualizing the qi of the five organs transforming into five-colored auspicious clouds, surrounded by protective jade maidens and spirit officers. At this stage, the practitioner imagines the radiance of sun, moon, and stars merging into golden light that illuminates both internal and external spaces.

The priest then performs directional visualizations of various deities: facing north to visualize Celestial Master Zhang Daoling, west for Lord Lao (Laozi as deified in Daoism), south for the Three Pure Ones (Sanqing), east for various immortal lords, south again for three divine generals, and finally north for Lord Lao again. These deities manifest within clouds of blue-green, yellow, and white hues.

Next comes the "Guardian Spirit Incantation," a protective chant for the ritual space. Its essence conveys: "Under the clear heavens, with sincere prayers we resonate with the divine. The Five Directional Deities manifest their brilliance, as jade attendants descend to assist, enabling the priest to ascend to celestial realms upon auspicious clouds."

The final section details invocations summoning the Five Directional Thearchs and subduing demonic forces. Each directional talisman employs specific mudras and chants:

• The eastern talisman uses the mao-position mudra, drawing in eastern qi, with chants beseeching heavenly generals to descend and slay demons
• The southern talisman employs the wu-position mudra, absorbing southern qi, referencing the Fire God's guardianship over three palaces
• The western talisman uses the you-position mudra, gathering western qi while invoking the White Emperor's protection
• The northern talisman applies the zi-position mudra to absorb northern qi

Each incantation concludes with "urgently urgent as the law commands" (jiji rulü ling), a standard Daoist formula indicating immediate execution. The entire ritual constructs sacred space through an integrated system of talismans, chants, mudras, and visualizations to facilitate divine manifestation.

This scripture records the incantations and talismanic writings (fulu) used by the Lingbao tradition (a major Daoist school) during their zhaijiao purification rituals. The main content is divided into several sections:

The opening section invokes the deities of the five directions. The phrase "wandering through the Five Qi" describes deities descending on cloud-borne energy, holding ritual implements as they ascend to the celestial realms, severing the path of death and opening the gate of life for devotees. The standard concluding formula "urgently, urgently, in accordance with the statutes and ordinances" commands immediate execution.

Next comes the invocation of the Central Yellow Qi (the earth phase energy within the Five Phases system). It mentions using dragon-seal and tiger-talismans (high-level fulu) to expel malignant influences, with six-edged divine swords slaying demons, as the Celestial Emperor's decree is transmitted throughout the pantheon.

Subsequent sections contain invocations for different celestial functionaries and their corresponding talismans:

• Summoning the officials responsible for delivering memorials (documents petitioning the celestial court), demanding prompt delivery without delay
• Calling upon the Celestial Warriors (guardian deities) to escort memorials directly to the heavenly court
• Invoking the Celestial Cavalry (heavenly horsemen) to ride swiftly with dragon-tiger talismanic commands
• Summoning the General Who Establishes Discipline and Supervises Merit, depicting his cloud-riding ascension
• Calling the Officials of the Heavenly Gale Winds, using flowing-gold fire-bells to exorcise evil and protect the Dharma
• Invoking the Supervising Merit Attendants and Investigators of Wickedness, commanding divine troops to purge demonic influences

Each incantation emphasizes the celestial functionaries' immediate compliance, ensuring memorials reach the heavenly court, embodying the Daoist concept of "heaven-human resonance" - the belief that sincere earthly prayers can elicit responses from the celestial realm. The texts frequently reference "Jade Capital" and "Great Clarity" (names of supreme Daoist heavens), along with potent talismanic symbols like "dragon sigils and tiger scripts."

This scripture describes the specific procedures and incantations for the "Chuguan" ritual (summoning divine officials to assist in ceremonies) within Daoist Zhaijiao (purification rituals). At its core, the ritual master employs specific hand seals, mantras, and visualizations to invoke both internal deities and celestial officials to jointly accomplish the ritual.

The first incantation states: From the division of Heaven and Earth's Yin-Yang energies emerge the sun, moon, fire, and water, within which reside noble spirits. With vanguards leading and retinues following, they ascend together through clouded heavens. Left and right guardian spirit-soldiers swiftly report before the Celestial Emperor. The concluding phrase "urgently as by divine mandate" (jiji rulüling) is a standard Daoist incantation ending indicating immediate execution.

The second incantation involves the ritual master mobilizing his three Hun souls (Taiguang, Youjing, and Shuangling), commanding them to ascend to the Shangqing (Upper Clarity) realm. It directs the spirits to capture demons, illuminate the underworld, and make fortunes and misfortunes manifest as clearly as shadows follow forms.

During the ritual, the Dujiang (ceremony director) announces the positions of all ritual masters, while the Gaogong (chief ritual master) begins the petition ceremony protocol. The masters kneel in reverence as the Gaogong visualizes the five organ-corresponding deities (Five Body True Officials) emerging from the Jade Hall Palace (upper Dantian), leading myriad spirits in solemn attire, riding tri-colored auspicious clouds to arrange themselves in formation.

The subsequent incantation signifies: Inner enlightenment matches outer resonance; with wisdom awakened, all becomes unobstructed clarity. The Gaogong summons the deities to their positions according to ritual protocol and burns the Chuguan talismans.

The summary incantation explains: Harmonizing the Qi of the Five Phases, gathering the power of a hundred spirits, summoning specialized divine officials to their respective duties. Making the ritual reach the Celestial Emperor, merging with the Dao, where form and spirit both attain perfection. Maintaining singular purity to penetrate profound mysteries, paying homage to the Jade Clarity天尊 (Yuanshi Tianzun) within the Great Void.

The text then details various divine official systems to be summoned:

• Five Body True Officials (deities corresponding to the five organs)
• Merit Officials (Gongcao, divine messengers) stationed in different directions
• Upper Immortal and Upper Numen Direct Messengers
• Zhengyi Merit Officials with Left and Right Envoys
• Yin-Yang Judgment Officials and other specialized functionaries

Finally, it explains: During the Three Registers (upper/middle/lower) fasting rituals' furnace-lighting ceremony, all officials and soldiers must be summoned according to the Dongyuan (Cavern of Origin) court protocol. If the Gaogong has received additional specialized Lu (ordination transmissions), he should summon the corresponding divine officials according to his specific ritual authority during furnace-lighting.

The seven Chuguan talismanic incantations essentially convey: By the Celestial Emperor's decree, all spirits assemble as the Great Brahma Qi circulates, with the Three Lights (sun/moon/stars) shining brilliantly. Penetrating the transformations of all creation, transcending the mundane to enter the luminous realm of the divine.

This scripture describes the complete procedure for Daoist priests (high-ranking ritual masters) to submit memorial petitions to heaven during zhaijiao (purification rituals). The main content is divided into several parts:

First, it depicts the primordial scene of creation when the "Primordial Divine Light" illuminated the cosmos, and the innate Qi (the fundamental energy constituting the universe in Daoist thought) spontaneously gave birth to all things. Terms like "radiant brilliance" and "primordial azure" refer to the luminous states during the initial separation of heaven and earth.

Next, it details the steps priests must perform during the ritual: silently reciting specific incantations while performing "twenty-four tooth-tappings" (a cultivation method producing vibrations through tooth clicking) to visualize the descent of celestial beings like the Flying Celestial Kings and five-colored auspicious clouds. These divine beings include golden-armored, vermilion-robed celestial warriors bearing jade caskets (containing the memorials) through the Heavenly Gate (the passage between celestial and human realms).

The text meticulously records several crucial incantations: the "Secret Memorial Incantation" must be silently recited seven times with deep breathing (seven prolonged nasal inhalations of Qi) to invoke the Celestial Kings; the "Clerk's Talisman Incantation for Opening the Casket" summons deities like the Four Department True Lords to assist; finally, the "Retrieving Memorial Incantation" is used when formally presenting the petition.

Throughout the ritual, the priest must visualize golden light and Dao-energy descending through the Heavenly Gate before reverently holding the memorial while kneeling and reciting incantations. These procedures ensure the petition successfully reaches the Three Pure Ones (the highest Daoist deities), facilitating communication between heaven and humanity to achieve blessings and avert disasters.

Note: Special incantations like "A lan na yi po bu tan yan" are preserved in their original Sanskrit-derived Daoist forms. As esoteric sound formulas with specific vibrational effects, they are recited phonetically during rituals without translation.

This is a ritual incantation formula used in Daoist Zhaijiao (purification rituals), detailing the complete process by which the officiating priest (Gaogong) petitions the celestial realms. Let me analyze it thoroughly:

The priest refers to himself as "your subject," indicating his role as a devout disciple addressing the heavens. The ceremony begins by summoning the immortal youths and jade maidens from the Shangqing paradise (one of the Sanqing realms) to open the dragon case (a precious container for petitions). The priest's vermilion brush is imbued with divine power capable of "altering death and decreeing life" - the cinnabar represents all medicinal essences, while the brush transforms into a sharp blade that can sever evil influences.

Next comes the exorcism chant: severing all demonic spirits and malevolent entities while summoning the righteous Qi of the Five Phases (the fundamental energies of Metal, Wood, Water, Fire, and Earth), making ghosts and monsters dare not cause disturbances. The high priest leaves the petition on the incense altar, kneeling to recite it. After formal reading, the "sealing petition incantation" is chanted:

The petition, written according to the Keyi (liturgical standards) of Lord Lao (one of Daoism's highest deities) on plain silk with vermilion characters, will reach the Mystic Pass (celestial gate). Primordial Qi (original vital energy) seals the document case as jade maidens present it to the celestial court, simultaneously expelling all impurities and wickedness. The priest visualizes true primordial energy penetrating the Celestial Gate (heavenly portal), enabling the petition to traverse freely between yin and yang realms.

This is followed by complex finger techniques (mudras): first visualizing six golden characters encircling the petition, then sequentially pressing finger joints to open the Celestial Gate (Hai position), seal the Ghost Path (Yin position), preserve the Human Gate (Shen position), and break the Earth Portal (Si position). The eight transformations ritual then commences:

The first transformation returns the Six Spirits to their positions; the second makes sun and moon shine brightly; the third dissolves malignant influences from all directions; the fourth mobilizes the Kuigang (Big Dipper deities); the fifth summons rising thunder and fire; the sixth releases lightning bolts; the seventh destroys mountain spirits and wild ghosts; the eighth subdues all demons and monsters, suppressing them beneath the Five Thunders (Daoist thunder magic). Finally, the priest forms the hand seal of the Thunder Patriarch (supreme thunder deity) to complete the five petition transformations.

In the latter stage, the priest summons guardian generals while reciting the "Dispatch of Officials" incantation: "Spirits dwelling in the profound darkness who protect the five bodies (limbs and head), I now dispatch you on this mission. Follow my will to protect this true practitioner (referring to himself), swiftly delivering this petition to the Jade Palace (celestial emperor's abode)."

Lastly, the Four Duty Officers (deities of year, month, day, and hour) are dispatched with an incantation meaning: "May you four duty officers travel between heaven and earth like flowing clouds. May your officers and clerks spread spiritual energy, conveying talismanic commands with compassionate hearts. Through the power of Daoist methods, may this disciple's sincerity reach the celestial hearing."

The entire ritual integrates mudras, visualization, incantations, and ritual steps (Gangbu), embodying the Daoist Zhaijiao concept of "humanity connecting with heaven" through religious practice.

This scripture records the Lingbao School's (an important Daoist tradition) methods for dispatching celestial generals through incantations and ritual pacing (bugang, a form of Daoist ceremonial steps). The opening phrase "Om suzhui po jiahe suyi suohe" is a secret mantra possessing the power to summon divine beings.

The incantation section invokes numerous deities: Thunder Officials from the Jade Mansion (thunder department generals), the Huoluo Pantheon (guardian spirits), the Three Origin Cavern Governance Deities (Heaven-Earth-Water Three Officials), the Six Ding and Six Jia (daily duty generals), the Dragon-Tiger Primordial Lords (cultivation protectors), and the Four Sacred Lords of the North Pole (four guardian deities under the Purple Tenuity Emperor of the North Pole). All these divine beings arrive by decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism).

After completing the ritual to dispatch these officials, the presiding Daoist master (gaogong) performs the pacing of the stars (bugang), stepping in alignment with celestial patterns. Two methods are described: one coordinates with the Yin-Yang Two Dippers (Northern and Southern Dippers) and the Twenty-Eight Lunar Mansions, while another employs the Jiaotai Gang (a special pacing technique) combined with the Huoluo Dipper. The author cautions that overly simplified methods may deviate from ancient traditions, emphasizing the importance of complete rituals for both summoning and dismissing deities.

The closing incantation conveys: "By decree, may the Red Talismans of my inner chariot (altar commands), the Swift Wind Riders (messenger spirits of wind), the Postal Steeds for Memorials (celestial couriers), and the Flying Dragon Riders (dragon envoys) swiftly connect with the divine. Riding the winds and harnessing Qi, carry my petitions aloft to the Jade Emperor’s court. All Six Jia divine soldiers shall obey my command—swiftly, as by divine law (jiji rulüling)."