《靈寶玉鑑》Vol. 19

This scripture documents the Gangbu (a special ritual stepping pattern) method used in the Daoist "Flying Spirit Audience with the Emperor" ceremony. On different days, the Gangbu must begin from specific cardinal directions while summoning corresponding deities for assistance.

On Jia days (days marked by the celestial stem Jia), the Gangbu starts from the Zi position (true north), with the Azure Dragon's direction serving as that day's active Heavenly Gate. Eight deities must be summoned: the Heavenly Gate deity named "Tian Ke," the Earthly Door deity "Gongsun Qi," the Jade Maiden Ding called "Shun Qi," the Jade Maiden Geng named "Bai Jing," the divine general "Wei Ling," the merit officer "Wen Hua," the attendant youth "Yang Jing," and the incense official "Gui Qingshi." The first four are invoked through incantations during the Gangbu steps, while the latter four are written on ritual documents (guan die, Daoist liturgical correspondence).

On Ji days (celestial stem Ji), the Gangbu commences from the Xu position (northwest by west). The summoned deities include the Heavenly Gate deity "Xu Yi," the Earthly Door deity "Xu Ke," and six others, following the same pattern of four oral invocations and four written summons.

On Yi or Geng days (stems Yi or Geng), the Gangbu initiates from the Shen position (southwest by west). These days require summoning more deities, including the Heavenly Gate deity "Sima Guang" and the Earthly Door deity "Shi Zhan," with variations in the names of divine generals and merit officers between Yi and Geng days.

On Bing or Xin days (stems Bing or Xin), the Gangbu begins from the Wu position (true south), again summoning eight specific deities including the Heavenly Gate and Earthly Door spirits.

These Gangbu methods and deity summoning techniques demonstrate the strict temporal-spatial correspondences in Daoist ritual. Through prescribed stepping patterns and the invocation of specific deities, practitioners achieve communion with the divine. The detailed regulations for directional starting points and deity combinations on different days reveal the systematic precision of Daoist liturgical practice.

This scripture documents the ritual of "Pacing the Gang and Treading the Dipper" (Bugang Tadou) in Daoist practice, specifying the divine names and directional arrangements corresponding to different calendar dates. "Pacing the Gang" refers to a ritual technique where priests walk according to astral positions on the altar platform. The text provides detailed operational guidelines for three specific day combinations: Bing-Xin days, Ding-Ren days, and Wu-Gui days.

For rituals performed on Bing-Xin days: The Celestial Gate (main altar entrance) is guarded by two deities—Shen Shi and Shen Yu—while the Earth Portal (rear altar entrance) is protected by two female immortals—the Jade Maiden Ding and Jade Maiden Geng. The day's presiding general is Su Gongming, assisted by the minor divine functionary (Gongcao) named Yan Zaijing, the attendant spirit (Tongzi) called Chi Jing, and the incense officer (Xiangguan) named Xu Riying. On Xin days, General Jin Tanghou takes command, supported by Gongcao An Bohu, Tongzi Guang Jing, and Xiangguan Lei Jing. Four additional generals are assigned to serve both Bing and Xin days.

For Ding-Ren day rituals: The Gang steps begin from the Chen position (southeast), with the Azure Dragon's direction serving as that day's Celestial Gate. The gate is guarded by Gongsun Cuo, while the Earth Portal is protected by Ma Sheng. The Jade Maiden Ding is named Ji Fang, and Jade Maiden Geng is called Huang Su. On Ding days, the presiding general is Qian Yueling, with Gongcao Qiu Tingxi, Tongzi Liu Jing, and Xiangguan Lu Ziyu. Ren days feature General Ji Yongfu, Gongcao Liu Doufeng, Tongzi Shui Jing, and Xiangguan Kui Zihua.

For Wu-Gui day ceremonies: The Gang steps commence from the Yin position (northeast), with the Azure Dragon's direction marking the "Living Celestial Gate." The gate deity is Gongsun Guang, and the Earth Portal guardian is Sima Qiang. Jade Maiden Ding is called Wen Xinzhi, while Jade Maiden Geng is named Tai Su. Wu days employ General Quan Huncheng, Gongcao Lü Duoxing, Tongzi Tu Jing, and Xiangguan Feng Shuhua. Gui days are presided over by General Tao Zhuwen, Gongcao Xing Hanxian, Tongzi Qian Jing, and Xiangguan Shen Kaitong.

The text concludes with the outer altar incantation "Divine Empyrean Qi Formula" (Shenxiao Qi Jue), which roughly translates: "The deities of the Jade Purity Heaven of Divine Empyrean descend today by celestial decree, summoning all Gongcao functionaries to transmit heavenly mandates. I (the ritual master) act with authentic talismanic registers (Fulu), coordinating with the assembled divinities." The final "Heaven-Penetrating Spell" likely contains secret phrases for connecting with celestial realms.

This passage describes a complete Daoist ritual sequence, incorporating the Pace of the Dipper (a distinctive Daoist footwork technique) and the use of talismanic incantations. First, the ritual master must don the Fulu (talismans and registers inscribed with mystical patterns), visualizing himself among the ranks of immortals. With the left hand forming the Purple Tenuity Seal (a specific mudra) and the right hand holding the jade tablet (a ceremonial object), he proceeds to walk according to precise directional alignments.

The ceremony begins at the Azure Dragon position (east), where the master recites the "Three Heavens Audience with the Primordial" incantation, invoking the protection of the Northern Dipper (the seven stars being important stellar deities in Daoism). The chant calls upon Marshal Tianpeng (chief of the Four Sages of the North Pole) to descend, directs the practitioner to tread upon specific stellar positions for divinatory powers, and commands malevolent spirits to disperse.

When reaching the Ding position (south), the master summons the Jade Maidens (female guardian deities) for protection while reciting spells to conceal his true form from outsiders. He then stomps three times toward the Celestial Gate (northwest) with his left foot, invoking the name of the day's presiding deity to ensure safe passage. This is followed by three right-foot stomps toward the Earth Door (southeast), accompanied by incantations declaring freedom from temporal restrictions.

The ritual culminates at the Celestial Treasury position (a specific alignment), where the master burns the "Jade Talisman of Concealing Radiance," proclaiming his unity with the Dao and attainment of omniscient vision. All incantations conclude with the standard Daoist imperative formula "Swiftly, swiftly, in accordance with the statutes," indicating immediate efficacy. The entire ceremony integrates characteristic Daoist elements including stellar veneration, directional taboos, and talismanic magic.

This scripture describes a complete Daoist ritual for summoning deities and exorcising evil spirits, incorporating specialized pacing steps (bugang), incantations, and the use of talismans (fulu). The ritual begins with the priest invoking the protection of a goddess named "Jade Maiden of Geng," reciting spells to make evil spirits perceive him only as a bundle of firewood. The priest then burns the "Jade Talisman of Heavenly Passage" and proceeds to pace from the handle to the bowl of the Big Dipper (Ursa Major), chanting incantations at each step that invoke the names of deities such as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Five Elders of the Five Directions, commanding the spirits of Heaven, Earth, and Water to subdue demons.

Next, the priest employs the "Jade Talisman of Entering Sacred Realms," harnessing the power of the Big Dipper to regulate the cosmic Qi (vital energy) and dispel calamities. During the ritual, the priest pays homage to the Star Lord of Literary Brilliance (Wenchang) and the Great Emperor of Heaven (Tianhuang Dadi), visualizing five bright stars aligned in the sky. The priest then performs the "Pacing the Three Platforms" (san tai) steps, beseeching the Upper Platform Star Lord for longevity, the Middle Platform Star Lord for soul protection, and the Lower Platform Star Lord for assistance in attaining the Dao. The ritual concludes with "Pacing the Nine Numinous Ones" (jiu ling), each step invoking a divine name containing the character "Ling" (Numinous), such as Wandering Radiance Numinous (Youguang Ling) and Jade Hall Numinous (Yutang Ling), completing the entire spirit-summoning ceremony.

This ritual integrates celestial worship, talismanic magic, and visualization practices, embodying the Daoist tradition of communicating with deities through specific pacing steps and incantations. The "Three Platforms" refer to the three stars—Upper Platform (Xu Jing), Middle Platform (Liu Chun), and Lower Platform (Qu Sheng)—while the "Nine Numinous Ones" represent nine guardian generals with titles containing the character "Ling."

This scripture describes a complete Daoist talismanic ritual primarily used for communicating with deities and exorcising malevolent influences. Let me explain it section by section:

The initial "Incantation Seal Burning" phase involves the priest forming the "Fire Bell Mudra" while channeling the "Heavenly Stem Qi" (celestial energy from the Big Dipper constellation) and reciting the "Harmonious Bright Heavenly Emperor Sun Incantation." The "Sky-Opening Talisman" (a jade-inscribed charm) is then used to activate "Primordial Qi" (the pre-cosmic vital energy), as the priest inscribes sacred characters while chanting. This section references the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure—the highest Daoist deities) descending their divine decrees, making sun and moon shine simultaneously, invoking the authority of Lord Laozi (the deified Laozi) to command all spiritual beings.

Several sets of incantations follow, essentially requesting: the swift descent of celestial immortals to open heavenly pathways; the mobilization of "Three Ministry Emissaries" (messengers of Heaven, Earth, and Water realms) along with Jade Maidens and Spirit Youths who wield fiery implements to expel inauspicious forces; and the dissolution of turbid energies and Gang winds (violent celestial currents). The "Numinous Treasure Jade Talisman" passage describes golden chambers (referring to key energy centers in Neidan practice) radiating light as Gang Qi (yang energy) circulates through the body, enabling the practitioner to unite with the Dao.

The "Imperial Decree Incantation" emphasizes the Jade Emperor's command: let Gang winds obliterate obstacles to clear the nine celestial pathways. The talismanic officers and divine generals must immediately manifest their power to ensure the charms swiftly traverse the vast currents of celestial energy.

The "Ascending Truth Fire-Crossing Talisman" explains ritual technique: the talismanic emissaries must manifest rapidly, casting beams of firelight to illuminate the path while the Five Thunders (thunder deities of the Five Phases) resonate simultaneously, clearing impurities ahead. The presiding priest (gaogong) performs water-spitting techniques, harmonizing internal yin-yang energies while pacing nine steps in each cardinal direction to enter the ritual space—symbolizing traversal of ninety thousand celestial miles.

The "Spirit-Converging Dao-Uniting Talisman" describes the priest regulating breath to stabilize the spirit, forgetting physical form to merge with emptiness. When mental focus reaches its zenith, one perceives the Celestial Truth (primordial deities), as sincere devotion naturally elicits response. Here the presiding priest kneels in reverence, burning various talismans including the Eight Trigrams charm.

The "Numinous Wind Smoke-Gathering Talisman" comprises five sections, coordinated with the "Jade Pure Mudra" to activate "Upper Heaven Qi" (celestial energy). The concluding "Prostrate Submission Talisman" prayer essentially declares: through Lord Laozi's inscribed decrees offered to Heaven, empowered by divine winds and silent forces, may mountains and rivers protect the Perfected One (the priest) to reach the Mystic Capital (Daoist paradise).

Finally, the "Imperial Chariot Talisman" combines with the "Destiny Mudra" to activate "Original Qi" (primordial energy). Though the specific incantation isn't detailed, it presumably communicates with one's natal star deity. The entire ceremony constructs a complete channel of human-divine communication through integrated methods of talismans, incantations, mudras, and the ritual pacing of the Big Dipper constellation.

This scripture describes a complete Daoist talismanic ritual (Fulu) comprising three key components:

The first section concerns the "Three Chariots" talismans. The ram chariot, deer chariot, and Lao Jun's great ox chariot symbolize different levels of spiritual attainment in Daoist practice. The incantation "By the Mandate of the Nine Heavens, descend six Ding (celestial guardians) to swiftly dispel" invokes the protection of the Six Ding (Daoist guardian deities), ensuring the talisman's rapid efficacy and the practitioner's safety.

Next comes the detailed description of the "Three Heavenly Gates." Daoism divides the celestial realms into three tiers:

1) The Purple Tenuity Starry Heaven, guarded by General Tang Hong at the Gate of Yang Essence;

2) The Purple Tenuity Enclosure Jade Dawn Heaven, protected by General Ge Yong at the Gate of Cavern Radiance;

3) The Golden Tower Vast Yang Heaven - the highest celestial realm - defended by General Zhou Wu at the Gate of True Yang. These heavenly gates and their guardian generals constitute essential elements of this method, requiring thorough mastery.

The final section explains the application methods for the Eight Trigrams (Bagua) Divine Talisman and the Verification Talisman. The Eight Trigrams Talisman must be drawn according to the eight directions: Qian (Heaven), Kan (Water), Gen (Mountain), Zhen (Thunder), Xun (Wind), Li (Fire), Kun (Earth), and Dui (Lake). The three-part Verification Talisman requires specific incantations: "The Supreme Sovereign Lord and Immortal Capital Sage proclaim today the opening of the eight gates..." This chant petitions the deities to open the heavenly gates and bestow longevity methods. Written with cinnabar, the practitioner ingests three talismans before burning them in a quiet chamber at prescribed hours while assuming the "Lying Dipper" meditation posture to await spiritual response.

The ritual concludes with the "Returning to the Furnace" Talisman, accompanied by jade-seal hand mudras (Yujue) and closing incantations. Through this comprehensive talismanic ceremony, practitioners may achieve mystical communion with the Three Heavens' sublime realms. Crucially, all procedures must follow exact techniques including the Jade Purity Hand Seal (Yuqingjue), silent meditation (Mochao), and invocation of Primordial Radiance (Qingjiang Yuanshi Baoguang) - specialized methods requiring proper transmission.

This scripture describes a complete Daoist ritual sequence comprising three main components: the "Chapter Examination Incantation," the "Chapter Submission Method," and the "Chapter Protection Method"—collectively forming the liturgy for presenting memorials to the celestial court.

The initial "Chapter Examination Incantation" conveys: By the decree of the Jade Radiance True Lord (a high Daoist deity), I reverently perform this resurrection ritual. The three Hun-souls (according to Daoist belief, humans possess three Hun and seven Po souls) enter together into the realm of emptiness as the Celestial Emperor issues talismanic orders summoning the Northern Dipper Star Lords. Guardian spirits take their positions left and right, synchronizing with my breath to commune with heaven and earth's true numina. Should any demon dare trespass, its wandering soul shall be bound immediately and delivered to the Great Spirits for judgment.

The "Chapter Submission Method" unfolds as follows: The ritual master presses the tongue against the palate to regulate breath, visualizing beneath the altar a purple cloud chariot where celestial soldiers and generals assemble from the ten directions. Boarding this chariot to ascend, the master enters a state of perfect stillness encompassing all directions. The secret lies in how the purple chariot rotates the cosmic axis, causing white Qi (pure energy) to rise from the lower Dantian (three inches below the navel) to the Niwan Palace (crown of the head). Suddenly, golden celestial gates appear, bathing the body in myriad golden rays that permeate one's entire being. When a luminous pearl manifests suspended in space, the master silently petitions for the desired boon.

As the pearl radiates golden-jade light illuminating the ten directions, a Zhenren (high-ranking immortal) receives the memorial to present it to the Supreme Lord (referring to Laozi). Shortly thereafter, a jade youth secretly returns with the celestial decree. After three prostrations, the master withdraws, visualizing the return through the celestial gates while gathering abundant vital energy back into the Dantian. The ritual concludes with reciting the examination incantation and performing three final bows.

The "Chapter Protection Method" involves visualizing guardian spirits—jade maidens, immortal youths, and divine officers—arrayed at the celestial gate's cardinal points. Special exit incantations vary by time: at dawn or noon, one chants: "Entering and exiting yin-yang, ten thousand spirits unfold; as rites conclude, close the yellow chambers (internal cultivation centers); attending jade maidens return to divine palaces." The evening version states: "Under the Great Moon's radiance, eight windows open clear; our petitions conveyed by maiden messengers; rites completed, all spirits return to their stations."

To conclude the entire ceremony, the master faces the four directions to dedicate merits to all beings, expressing profound gratitude. Throughout the process, the emphasis on visualization (Cunxiang), Qi circulation, and communication with celestial beings exemplifies the core Daoist principle of "heaven-human resonance."

This scripture describes the complete ritual procedure of the "Memorial Submission" (jinzhang) ceremony in the Lingbao tradition of Daoism. The "Memorial Submission" is a vital ritual where priests deliver written petitions to the celestial court through ceremonial means.

The ceremony begins with the ritual master reciting specific incantations (such as "Om viniṣṭa mani niyi saha") while forming the Jade Purity Hand Seal (yuqingjue). Next, poplar wood is burned to absorb the energy of the Tian Gang Star (Heavenly Pivot), dispersing all impure qi in the surroundings. The master then forms the Five Thunder Seal (wuleiyin), visualizing lightning flashing from the eyes, thunder resonating from the ears, and tempestuous winds exhaling from the nostrils, summoning divine generals like the Jade Maidens to escort the memorial upward.

The practitioner must enter deep meditation with the tongue touching the palate, visualizing their "True Person" (zhenren, the original spirit) receiving the memorial from the Jade Maidens. This spiritual envoy then enters the Crimson Palace (jiangong) near the heart region to present the document to the Great Unity Life-Sovereign (Taiyi Simingjun, one of the "Three Ones" deities). The memorial should be imagined as small as a lotus seed. After presenting the petition, the practitioner holds their breath to send the document through inner palaces like the Golden Chamber and Jade Abode, sequentially passing through the Three Pure Heavens (Taiqing, Shangqing, Yuqing) to reach the Celestial Emperor.

Next comes the visualization of the Nine Palaces (nine energy centers within the body) emitting tri-colored light that coalesces into the forms of the Three Pure Ones (Sanqing). The True Person, now robed in ritual attire, ascends from the Muddy Pellet Palace (niwan) at the crown of the head. Following the methods described in the Scripture of Nine Numinosities (Jiulingjing), it treads the star-steps of cosmic patterns (gangbu) to soar to the Three Celestial Gates. After delivering the memorial, the True Person returns to rest in the dantian, awaiting celestial responses before the Great Unity deity.

An important addendum: For memorials concerning state affairs or universal salvation, the practitioner must first visualize the Five Great Numinosities transforming into five-colored halos enveloping the body, with purple clouds covering the head. From the heart emerges crimson qi resembling a rainbow piercing the sun, along which the True Person travels hundreds of miles. Passing through the solar-lunar ecliptic and stellar realms, it ultimately arrives at the Three Celestial Gates located a thousand miles northwest, first paying homage to the Great Unity deity at the Azure Dragon Palace. The entire ritual demands utmost concentration without the slightest negligence.

This scripture describes the ritual process of Daoist internal cultivation for audience with the divine, divided into two main sections:

The first part outlines the ceremonial route and protocol for paying homage to various deities. The practitioner must first journey south to the Phoenix Tower (a celestial palace in Daoist paradise) to venerate the assembly of Dao-De (the Way and its Virtue) honored ones. Next, one proceeds west to the Golden Tower of Shaohao (palace of the Western Celestial Emperor) to pay respects to the Orthodox Unity Celestial Master (Tianshi, the honorific title of Zhang Daoling, founder of Daoism) and the Three Master Lords. Returning to the central palace, the practitioner then approaches the Supreme Truth Gate of the North Pole to worship the Great Emperor of Supreme Unity (the North Star deity). Finally, one ascends to the Golden Tower Treasure Hall to venerate the Supreme God (Shangdi), presenting memorials beneath the Jade Throne that are transmitted by immortal officials like the Numinous Consorts and Jade Maidens.

The text emphasizes this divine audience isn't mere imagination—it requires cultivation to the advanced state of "Yang Spirit Earth Immortal" to truly behold the Celestial Emperor. Ordinary practitioners can achieve similar effects through "internal audience with Taiyi" (Neichao Taiyi), harmonizing the Three Palace Deities (ruling spirits of the Mud Ball, Cavern Chamber, and Dantian palaces) within their bodies with the Dao.

The second section details concrete methods for "internal audience with the Supreme God." Practitioners must visualize divine palaces corresponding to specific head locations: between the eyebrows at one-third depth lies the Golden Terrace Jade Tower, with the Yellow Tower Divine Master at the left brow and Purple Gate General at the right. One inch inside the head resides the Hall of Light (Mingtang), three inches in is the Mud Ball Palace (Niwan Gong, home to the Taiyi Lord appearing as an emperor), two inches marks the Cavern Chamber Supreme Purity Palace, four inches reveals the Supreme Ultimate Palace (where the Yellow Elder Lord appears), three inches contains the Mysterious Elixir Palace and Taiyi Dantian Palace, five inches houses the Supreme Palace (manifesting Lord Wangchen), and three inches above that sits the Jade Purity Palace (abode of the supreme deity Diyi).

During practice, one silently recites homage nine times before returning before the meditation chamber altar, continuing to visualize paying respects in the Supreme Purity realm. When selecting auspicious hours for chamber practice, practitioners must calculate positions of the sun and lunar generals (astrological terms), avoiding inauspicious times. The text concludes by stressing these secret methods must never be lightly disclosed—violators face judgment from the Three Officials (heavenly, earthly and water deities). Transmission requires solemn oaths sealed with Five Heart Blood (from palms, soles and heart) and purple gold (precious metal) as ritual tokens.

This scripture primarily elucidates Daoist cultivation practices and the method of presenting memorials (petitioning celestial deities). It can be understood through several key sections:

The text first emphasizes the prudence required in transmitting Daoist methods. Only after rigorous examination of a disciple's character by a master should teachings be imparted, as reckless disclosure incurs celestial punishment. The "Inner Court Instructions" refer to secretly transmitted cultivation essentials, while "the Supreme Deity's form residing in the Great Cavern's Jade Chamber and Nine Palaces" describes important physiological loci where divine energies dwell.

The cultivation section details meditation procedures: begin by burning incense to calm the mind, assume proper posture, and apply the "Mother-Child Mutual Nourishment" principle—where Shen (consciousness) serves as Qi's child and Qi as Shen's mother. Through breath regulation, let consciousness guide Qi's circulation within the body. By day close eyes and open ears; by night open eyes and close ears—constantly monitoring distracting thoughts. Four progressive stages are outlined: initial dominance of scattered thoughts; subsequent glimpses of stillness; balanced movement and stillness; culminating in perfect Shen-Qi harmony and mental purity.

Regarding "Silent Audience" (quiet communion with deities), this prepares practitioners for memorial presentations. When cultivation matures, one may communicate with divinities during meditation to apprehend celestial will—the state of "Self as Celestial Worthy," where practitioner and deity unite without external seeking.

The recurring phrase "swift pipes deliver messages" likely represents ritual incantations denoting rapid transmission of petitions.

The "Memorial Examination Formula" details preparatory rituals in the purification chamber: visualize radiance in the body's Nine Palaces (key energy centers), contemplate the Three Pure Ones. By day close eyes to focus hearing; by night plug ears and shut eyes, imagining celestial officials arrayed before you. When mental purity is achieved, one might witness manifestations of heavenly functionaries (Gongcao) or jade maidens—such revelations should be recorded.

The concluding "Perfected One's Samadhi Formula" distills cultivation essentials: The Great Dao practices Wuwei (non-action) yet accomplishes all. Purify the heart-mind to transcend ordinary cognition. True wisdom relinquishes cleverness to realize emptiness. All phenomena return to One—abiding in this fundamental unity grants omniscient understanding.

This scripture primarily explains how practitioners of the Dao can achieve unity with the Dao through inner contemplation and self-reflection, while also incorporating distinctive Daoist divination methods.

The cultivator should maintain a state of inner emptiness and purity, avoiding deception by external appearances. When true mental stillness is attained, one can achieve lasting harmony with the Dao. Those who comprehend the Way of impermanence will find their inner De (Virtue) growing daily. One must withdraw external sharpness to nurture inner majesty, relinquish attachment to physical form, dissolve delusional thoughts, and preserve the genuine original mind.

When unswayed by external colors and forms, the heart naturally becomes pure; dwelling in tranquil environments brings greater mental stability. Whether encountering fragrance or foulness, maintain equanimity; whether tasting sweetness or bitterness, transform all into authentic cultivation experiences. The body should become as if nonexistent while the mind remains untainted; consciousness stays undistracted and willpower undivided. Consistently maintain concentrated Shen (spirit) and calm Qi (vital energy), allowing righteous energy to fill the entire body—applying it limitlessly yet leaving no trace.

The latter section enumerates symbolic meanings of various phenomena, representing the Daoist divination method of "understanding categories to comprehend interconnectedness." For example: round objects signify smooth progress while broken items indicate obstacles; azure hues represent vitality whereas withered appearances signify death; grain with ears symbolizes fulfilled wishes while incomplete forms suggest thwarted intentions; coffins and graves portend misfortune while windows and bowls signify disputes.

Practitioners must observe forms, perceive energies, and comprehend meanings to establish resonance with divine consciousness. Important guidelines include: avoiding excessive alcohol, limiting pungent foods, and maintaining single-pointed focus—only thus can one penetrate celestial mysteries.

Finally, several omens are listed: hearing shouts, wails or curses signals misfortune while metallic or musical sounds indicate good fortune; noises of clashing water/fire or collapsing structures are inauspicious, as are smells of blood or rot; divine fragrances or revelatory voices signify blessings whereas visions of bloody light or black Qi (vital energy) foretell calamity. These represent Daoist methods of predicting fortune through sensory perception.

This passage describes methods for determining auspicious or inauspicious signs through observing natural phenomena. During rain-seeking rituals, the appearance of living creatures in water or the sound of flowing water are considered favorable omens. When healing illnesses, witnessing house construction, tree felling, circular objects, or obtaining divination tokens (ancient fortune-telling tools) upon opening doors also portend good fortune. Eastern winds carrying green objects, encountering sweet rain and golden celestial light during soul salvation rituals, or visions of ladders, boats, or bridges at the Celestial Gate (Daoist term for entrance to immortal realms) all signify auspicious signs.

The methods recorded on the right side require repeated invocations, careful verification, and multiple practices. As the myriad things in the world constantly transform, one must observe and inquire meticulously, speaking when appropriate and stopping when necessary. Both deities and realized beings (those who have attained the Dao) will provide revelations.

The jeweled terrace of Jade Capital (the highest Daoist celestial realm) hangs suspended in the sky, unreachable by ordinary steps. Now I shall transmit the cultivation method: spiritual practice is like ascending a tower—one must progress level by level. Human nature resembles a cloudless clear sky, requiring maintenance of the three fundamental practices: precepts (behavioral discipline), meditation (focused cultivation), and wisdom. The most perfect and luminous state resembles the bright full moon on Mid-Autumn night.

This excerpt from Volume 21 of the Lingbao Jade Mirror scripture explains methods for judging fortune through omens, while emphasizing that spiritual cultivation requires gradual progress and adherence to precepts and meditative concentration.