《靈寶玉鑑》Vol. 39

This scripture expounds the Daoist practice of "Great Yin Primordial Chaos Transformation and Refinement," detailing ritual methods to assist departed souls in attaining rebirth.

The cultivation principle is as follows: The human body consists of "Three Origins and Nine Qi" (the three fundamental energies of Jing, Qi, and Shen, along with nine types of primordial Qi), corresponding to the twelve celestial palaces in the heavens and the twelve meridians and organs in the human body. During life, the body maintains a balance of six Yin and six Yang energies. After death, when the Hun (ethereal soul) and Po (corporeal soul) disperse, the physical form becomes incomplete. At this stage, practitioners must invoke the power of the "Twelve Great Generals."

The specific method involves summoning twelve generals, each presiding over different types of Qi and responsible for restoring various bodily functions of the departed soul:

1. General Yang Yuanhu of the northern Zi position restores kidney function to ensure smooth flow of Jing (essence) and Qi

2. General Ding Zhong of the southern Wu position revitalizes heart function to stabilize Shen (spirit)

3. General Ding Qianshan of the eastern Zhen position regenerates liver function to promote circulation of tendons and blood

4. General Chen Zhiyuan of the western You position renews lung function to restore skin and body hair

5. General Wang Xianzhi of the central Shen position strengthens spleen function to stabilize the limbs

6. General Zhang Gu of the northeastern Yin position regulates bladder function to balance bodily fluids

Each general possesses the ability of "soaring through emptiness and transforming form," with the power to gather and summon vital Qi (life energy). Through these rituals, the departed soul can regain a complete physical form, restore its original nature, and ultimately achieve the state of "penetrating yang illumination without falling into yin darkness," enabling direct ascension to immortality.

These rituals must strictly follow celestial directions (Zi, Wu, Mao, You positions, etc.) and the movement patterns of Qi. By employing talismans and incantations to summon specific generals, practitioners assist departed souls in completing the process of "refinement and rebirth."

This is a Daoist ritual incantation for guiding departed souls, describing how the master summons various divine generals to assist the deceased in rebirth. According to Daoist belief, the human body's twelve meridians correspond to different organ functions. Here, twelve generals of distinct attributes are summoned to help reconstruct the departed soul's complete life system.

The first to be summoned is General Li Yuan, embodiment of the Primordial Seven Qi (qì, the seven prenatal energies), responsible for clearing the deceased's lower abdominal water system (corresponding to small intestine functions). Next come eleven generals including Shen Fu and Zhou Ziran, each governing specific life functions: Shen Fu oversees bile fluid production, Zhou Ziran manages large intestine excretion, Zhang Xiu regulates stomach water sources, while Wang Zhuoli coordinates the Triple Burner (sānjiāo, the three energy centers) circulation.

The final summoning is General Zheng Ming, who governs the entire meridian system. The incantation mentions how the "Celestial Purity of the Nine Heavens" (the purest energy from the highest heaven) can reconstruct physical form, while the "Compassionate Life-Giving Talisman" (fulú, a spiritually empowered charm) restores the soul to its rightful place. Special emphasis is placed on "Yin Refinement" (cultivation through yin energies) to elevate the soul to the Great Void (tàixū, the supreme celestial realm).

The scripture's conclusion details the five organs' corresponding talisman positions and colors: kidney talisman in the north (black), heart talisman in the south (red), liver talisman in the east (azure), lung talisman in the west (white), and spleen talisman in the center (yellow). Arranged according to Five Phases (wǔxíng) theory, these talismans symbolize the departed soul's acquisition of a complete new life system. Through precise directional alignments, color correspondences, and numerical combinations, the entire scripture constructs a comprehensive energy transformation matrix.

This text documents a set of Daoist internal cultivation talismans (Fulu) designed to regulate the Qi circulation of the human body's five viscera and six bowels. Each organ corresponds to specific talismans, directional orientations, and color energies:

The bladder talisman aligns with the northeast Yin position, employing black Qi. The small intestine talisman corresponds to the northwest Xu position, using deep black Qi. The gallbladder talisman occupies the southeast Si position with green Qi, while the large intestine talisman resides in the western You position with white Qi. The stomach talisman governs the central position with fragrant Qi, the triple burner (Sanjiao) talisman manifests at the southeast Si position through blended blue-red Qi, and the pericardium network follows the Bagua (Eight Trigrams) directional arrangements.

Each talisman is accompanied by specific incantations. For instance, the kidney incantation states: "The primordial Qi of the cosmos transforms into divine spirits, with a thousand deities offering protection as Qi merges with the heart-mind. The most potent spiritual efficacy arises when gathering Qi and concentrating Shen (spirit), harmonizing the six spirits to generate kidney meridians. The body naturally transforms fluids, illuminated by the radiant Dao—through cultivation, departed souls may return to their original source." All conclude with the imperative formula "Swiftly, by the decree of the Jade Pure Celestial Sovereign," accompanied by Sanskrit mantras (such as "Om samudra ji").

The heart incantation emphasizes: "The sovereign of ten thousand flames commands the Wood Element demon kings—none may obstruct this sacred decree. The heart, like a crimson palace emperor, gathers Qi as ruler, consolidating scattered energies to subdue a hundred spirits. A thousand guardian deities ensure bodily wellness—through cultivation, departed souls may ascend to the Jade Pure celestial realm." It similarly concludes with the Sanskrit mantra "Om cakra sinani."

Other organ talismans follow analogous structures: the liver incantation speaks of the Water Official's virtue with luxuriant green Qi; the lung invocation concerns the hun (ethereal) and po (corporeal) souls protected by white Qi; the spleen incantation mediates the center. All mantras ultimately point toward the cultivation goal of "departed souls refined through practice, ascending to celestial realms," embodying the Daoist cultivation principle of "simultaneous perfection of form and spirit."

This is a set of Daoist cultivation incantations and invocations recorded in the Lingbao Yujian (Precious Mirror of Numinous Treasure), primarily used to regulate the energy flow of the body's internal organs. Each incantation corresponds to a specific organ, harmonizing Yin-Yang Qi through prescribed sound mantras and Fulu (Daoist ritual talismans).

The first passage concerns the cultivation of the bladder. A celestial decree descends, commanding all demonic entities to obey reverently. By mobilizing the Shen (spirit) to harness Qi (vital energy), vitality is generated in the bladder region. The mantra "Om Ye Du Yi Tan" facilitates the transformation of energy within the bladder, enabling the convergence of Yin and Yang Qi. Azure and black energies intertwine, restoring the Hun (ethereal soul) to its rightful place and liberating wandering spirits.

The next incantation pertains to the small intestine. The Three Sovereigns (Sanhuang deities) govern its Qi dynamics, where crimson and white energies merge. The mantra "Om Chi Di Chi Tuo Ni" promotes smooth Qi circulation in the small intestine, purifying and transforming lingering spirits.

For the gallbladder, the practice emphasizes the "fusion of three Qi energies." The mantra "Om Tu Lan Chan Luo Ni" gathers numinous light into the gallbladder, causing crimson talismanic patterns to radiate brilliance and elevate the Po (corporeal soul).

The large intestine's cultivation focuses on the cyclical interplay of "black and white Qi." The mantra "Om Li Bo Na Duo Ye" stabilizes the intestinal meridian Qi, enabling spirits to transform their forms during practice.

Finally, the stomach's cultivation involves the "triple convergence of the Three Officials" (referring to the upper, middle, and lower Dantian), with the Great Unity deity guarding the organ. The mantra "Om Po Han Luo Hong Ni" circulates golden-yellow Qi through the stomach, generating vital fluids and stabilizing the Shen.

Each incantation concludes with the urgent command "Swiftly as decreed by the Jade Pure Celestial Sovereign", signifying these practices are enacted under the highest divine authority of the Jade Pure realm. Through coordinated sound mantras and talismans, these methods aim to harmonize the Qi of the five viscera and six bowels, achieving spirit purification, soul liberation, and elevated cultivation states.

This passage records the talismanic rituals from the Daoist Lingbao Jade Mirror scripture concerning the salvation of departed souls and their rebirth. It primarily contains several important sets of talismans (Fulu) with corresponding incantations:

The first set involves talismans for the "Three Burners" (the upper, middle, and lower energy-gathering regions in the human body). The incantation describes how specific breathing techniques (swallowing saliva to generate vital fluids) and energy guidance (directing the pale white Qi) can clear the soul's meridians ("the multi-storied tower opens to illumination, all joints align smoothly"), granting rebirth. The concluding mantra "Om Lu Hong Chi Li Duo" represents commonly used Daoist sacred syllables.

The second "Transformation Birth Womb Network Talisman" explains how, with divine assistance (from the Imperial Lord), the gathering of vital essences (yellow-white Qi) reforms the soul's physical energy matrix. The phrase "operation of the Five Phases" refers to the energetic movements of Metal, Wood, Water, Fire, and Earth.

Subsequent passages detail talisman-drawing methods: specific hand seals (Zi and Wu finger positions), visualization of celestial mist energy, and invocation of particular deities (such as the Womb Origin Eternal Lord Qiufu and the Embryo Life-Containing Lord Yinhe). The "Jade Pure Command" refers to the decree of the supreme deity, the Jade Pure Original Celestial Worthy (Yuqing Yuanshi Tianzun).

During the ritual, practitioners visualize a jewel entering the soul's "womb origin" (an energetic womb-like formation) to create a fetal energy structure, guarded by two azure-clad generals. The final incantation "The True King decrees" emphasizes severing the roots of death, allowing the soul's authentic Qi to become as enduring as heaven and earth.

This scripture comprehensively demonstrates the Daoist approach to helping souls achieve rebirth through integrated methods of talismans, visualization, and mantras. Each step corresponds to specific energetic operations and divine protection, embodying the Daoist cultivation ideal of "simultaneous perfection of form and spirit." The entire ritual reflects the sophisticated interplay between human practitioners, cosmic energies, and celestial beings in Daoist soteriology.

This passage describes the soul salvation ritual from the Daoist scripture "Lingbao Jade Mirror," which employs talismans (Fulu) and visualization techniques to assist deceased souls in attaining rebirth. The process unfolds through multiple stages, each corresponding to the reconstruction of different bodily components.

Initially, one visualizes the vital energy (Qi) within the body as pure and translucent like moonlight, wherein a perfected being (Zhenren) holds a lotus flower. Through the power of talismans invoking the Five Thearchs (Wudi), the primordial vitality (Taiyuan) is refined, enabling the luminous yang energy (Dongyang Miaoqi) to eternally safeguard the soul. This integration allows the deceased soul to unify and transform into an immortal.

The rebirth procedure continues with specific steps: A "Life-Binding Talisman" (corresponding to the Yin position, infused with celestial Yaoguang energy) is inscribed in cinnabar on yellow paper. This summons the Nine Radiance Immortal Official Yanxia from the Shenxiao lineage and his retinue, whose power facilitates the reconstruction of the soul's life foundation.

Next, one visualizes an embroidered-armor general within the embryonic chamber. Through the subtle resonance of the Jade Pure Primordial Transformation (the creative force of the highest heaven), the constraints of the "yin portal" (symbolizing the source of life) are released. At this moment, spiritual light illuminates boundlessly. The "Life-Joint Talisman" (corresponding to the Mao position) then summons Immortal Official Kongyou, the Lord of Fragrant Vastness, while a white-robed general is envisioned taking form within the embryo.

The kidneys are subsequently reconstructed: The "Life-Kidney Talisman" (aligned with the Zi position) summons Immortal Official Qiudu, the Lord of Great Abyss. Within the embryonic chamber, two kidneys emerge, brimming with kidney-water energy, guarded by a black dragon and turtle, with an infant figure above—symbolizing renewed vitality and restored kidney function.

Finally, the eyes are reborn: The "Life-Eye Talismans" (corresponding to Mao-You positions) respectively summon the Left Eye's Lord of Penetrating Radiance Xuanzhen and the Right Eye's Lord of Divine Infant Yinjing to reconstruct the soul's vision. The entire process unfolds under the decree of the Jade Pure Heaven (Yuqing), accomplished through the power of primordial energy (Yuanqi) to achieve the soul's complete rebirth.

This passage describes a ritual method from the Daoist scripture "Lingbao Jade Mirror," which focuses on the correspondence between human organ regeneration and celestial deities through cultivation practices. It details a ceremony that employs visualization (cunxiang) of specific divine forms combined with talismanic incantations to assist departed souls in regenerating their organs.

The practice begins with visualizing the radiance of the sun and moon within the embryonic chamber (womb), where a red-robed youth and a white-clad maiden reside. The True Sovereign (a high-ranking Daoist deity) issues a decree, causing the sun and moon to revolve ceaselessly, while the Celestial Emperor (Di Jun) transforms all things, refining and generating myriad spirits. This divine light illuminates heaven and earth, and through the harmonious interaction of Yin and Yang, natural vitality arises, enabling the departed soul to ascend to the Jade Court (celestial paradise).

The text then elaborates on the methods for regenerating five key organs:

The "Heart-Generating Talisman" is inscribed at noon (wu hour), summoning the Mysterious Pearl Lord of Heart Generation from the Shenxiao lineage (a major Daoist school). Accompanied by talismanic officials, this deity employs aerial transformation techniques to gather vital Qi (shengqi), recreating the heart, small intestine, and related organs for the departed soul. Practitioners visualize three red-robed youths riding crimson dragons.

The "Tongue-Generating Talisman" is written at dawn (yin hour) using yellow paper and cinnabar ink, invoking the Soaring Yang Lord of Tongue Generation to restore the departed's speech organ. The visualization involves a golden lotus emerging from the Hua Pool (saliva) in the mouth, upon which sits the Golden Light Perfected Being (a high-level divine manifestation).

The "Liver-Generating Talisman," inscribed at sunrise (mao hour), calls upon the Azure Emperor Lord of Liver Generation (the eastern deity governing the liver) to recreate the liver, gallbladder, and restore the ethereal and corporeal souls (hun and po), along with wisdom. The practitioner envisions nine figures in a jade-green palace, led by one riding an azure dragon.

The "Lung-Generating Talisman" is written at dusk (you hour) using black paper with white characters, summoning the Luminous Cavern Lord of Lung Generation to regenerate the lungs, large intestine, and restore physical vitality. The text emphasizes that all these methods operate under the decree of the Jade Pure One (one of the Three Pure Ones, the highest Daoist deities), utilizing primordial Qi to accomplish organ regeneration.

Through specific deity visualizations, talismanic inscriptions, and carefully chosen temporal alignments, this ritual harnesses the primordial Qi and divine powers recognized in Daoism to help departed souls attain complete physical functionality in the afterlife. This reflects the Daoist cultivation principle of "perfected form and spirit" (xingshen jumiao) and demonstrates the tradition's unique understanding of the correspondence between human anatomy and cosmic patterns.

This passage describes the soul salvation ritual from the Daoist scripture Lingbao Jade Mirror, which involves four talismans (fulu) and their corresponding visualization practices.

The first is the "Spleen-Generating Talisman." The ritual master visualizes seven jade maidens dressed in white, with the lead figure riding a white tiger. They invoke the "Purple Court Lord of Divine Empyrean Spleen Generation" (the deity governing the spleen) and his retinue, drawing upon their divine power to reconstruct the deceased's spleen, stomach, consciousness, muscles, and limbs. The talisman must be written in white ink on yellow paper, symbolizing the absorption of jade light qi from the celestial realm.

The second is the "Brain-Generating Talisman." The master visualizes a white-haired elder mother in yellow robes standing within golden light. They summon the "Lord of Divine Empyrean Brain Generation with Crimson Script and Chaotic Cavern" (the deity governing the brain) to reconstruct the deceased's cerebral structures. This talisman uses red ink on white paper, representing the absorption of precious celestial light qi.

The third is the "Yin-Generating Talisman." The master visualizes three jade-robed deities within the mudball palace (upper dantian) at the crown of the head. They invoke the "Divine Empyrean Lord of Yin Generation and Life Continuation" to reconstruct the deceased's yin organs. Written in red ink on black paper, this talisman symbolizes absorption of dark celestial cloud qi.

The final "Life-Generating Talisman" requires visualizing a black-robed, red-skirted deity amidst water waves. The master summons the "Central Lord of Divine Empyrean Life Generation" to reconstruct the deceased's vital essence. Using blue-green ink on white paper, this talisman draws upon lunar qi from the heavens.

Each talisman concludes with the incantation: "By the Jade Pure (Yuqing) decree, swiftly descend with primordial qi to accomplish this," affirming the ritual's authority from the highest Daoist heaven. Through these visualizations and talismans, the ceremony helps reconstruct the soul's complete form in the underworld, ultimately enabling its ascent to paradise.

This scripture passage describes the ritual contents concerning the salvation of departed souls from the "Lingbao Jade Mirror" (Lingbao Yujian) in Daoism, primarily involving the application of four types of talismans (Fulu) and their corresponding visualization (meditation) methods.

The first section concerns the "Blood-Generating Talisman." Used during the Yin hour (3-5 AM), it requires visualizing crimson clouds in the sky and is inscribed with cinnabar on azure paper. During the ritual, one must envision the image of a fetus turning within the mother's womb, with an immortal official dressed in red robes holding the Book of Life and Death. By summoning the Blood-Generating Lord of the Netherworld from the Shenxiao lineage (an important Daoist school) and his retinue, the ritual harnesses their power to reconstruct the departed soul's blood and hair.

Next is the "Essence-Generating Talisman." Conducted during the Zi hour (11 PM-1 AM), it involves visualizing yellow-white clouds. One must meditate on a red-robed general amidst fiery clouds, invoking the power of the Black Emperor (Northern Deity) to circulate the soul's vital essence (Jing) through its limbs. Through prolonged cultivation, the soul may ultimately ascend to the Southern Palace of Supreme Subtlety (a celestial realm).

Following this is the "Qi-Generating Talisman." Performed during the You hour (5-7 PM), it requires visualizing tri-colored clouds. The practitioner imagines a golden cauldron within a jade hall emitting white light, with a white-robed general standing within. This method fills the soul's internal and external being, allowing the Triple Burner and all meridians (key energy pathways) to regenerate.

Lastly comes the "Spirit-Generating Talisman." Also conducted during the Yin hour, it involves visualizing white radiance. The practitioner meditates on a white-robed jade maiden riding luminous white Qi that fills heaven and earth. By summoning the Celestial Lord of Spirit Generation, the ritual helps the departed soul reconstitute its consciousness (Shen), ultimately attaining the Dao and ascending to the Jade Pure Realm (one of Daoism's highest celestial realms).

All these rituals follow the decrees of the Jade Pure Realm (the heavenly abode of the Celestial Worthy of Primordial Beginning). Through specific talismans, carefully chosen timings, and visualization techniques, they harness the power of various divine beings to reconstruct every part of the departed soul's body, granting it rebirth. Each talisman corresponds to particular inscription methods, summoned deities, and meditative imagery, reflecting the intricate system of Daoist salvation rituals.

This scripture passage describes the "Ninefold Transformation Spirit Birth" (Jiuzhuan Shengshen) process in Daoist Neidan (internal alchemy) cultivation. The Jade Pure One (Yuqing, one of the Three Pure Ones) descends primordial Qi (Yuanqi), allowing the practitioner to nurture within the Dantian (energy center) a yang spirit resembling an infant. When this "infant" completes its cultivation, it ascends through the crown of the head (Chifu), escorted and protected by the Hundred Spirits (Baishen, deities corresponding to different body parts).

The yang spirit manifests in the void (Taikong) with dignified, upright form. Through the "Jade Pure Treasure Talisman" (Yuqing Baofu, an advanced fulu), it merges with the body's deities to form a wondrous dharma body that preserves true nature while harmonizing with celestial energies. This transformation occurs naturally, ultimately enabling ascension to the Heavenly Emperor's court (Diting).

The practitioner (Shi), through cultivation of the "Ninefold Transformation Spirit Birth" method (Jiuzhuan Shengshen zhi Dao) accompanied by chime guidance (Zhiqing Ju), recalls the primordial spiritual nature to nourish a body of pure simplicity (Hui Ling Yang Su). The title "Celestial Worthy" (Tianzun) honors those who attain this near-immortal state. This passage comes from the 41st volume of the Lingbao Yujian, representing an important Shangqing school cultivation method.