《靈寶玉鑑》Vol. 40

This scripture records nine jade talismans (fulu) from the Daoist Lingbao Jade Mirror concerning the salvation of departed souls. It primarily explains how to refine yin-corpses (the yin energy of the deceased) through incantations and visualization (meditative contemplation), assisting them in attaining rebirth.

The first talisman, named the "Talisman of the Limitless Heaven of Supreme Solitude," must be inscribed during the Zi hour (11 PM–1 AM) while forming the Nine Heavens Hand Seal (a specific mudra), using qi gathered from the highest celestial realms. The incantation conveys: "When heaven and earth first parted, the stars moved in orderly courses; with mind empty and luminous, yang qi fills all; divine light illuminates the underworld, delivering souls to unite with the Dao." During use, one visualizes golden-yellow primordial qi infusing the deceased's embryonic origin (life essence), unblocking their vital energy. It corresponds to a secret honorific name of the Celestial Emperor.

The second, "Talisman of the Heaven of Immeasurable Longevity and Supreme Goodness," is used during the Chou hour (1–3 AM). Its incantation emphasizes the Dao's fundamental purity in governing yin-yang, and the enlightened mind's clarity. The practitioner visualizes violet qi entering the fetal origin (embryonic life force) to dissolve karmic obstructions at their root. It likewise bears a hidden Celestial Emperor title.

The third, "Talisman of the Prolonged Heaven of Brahma's Supervision," is activated during the Yin hour (3–5 AM). The chant describes the radiance of Lingbao (Daoism's supreme truth) illuminating all heavens, with thirty-two Celestial Emperors jointly delivering beings. Visualization involves azure qi nourishing the three hun (ethereal souls in Daoist cosmology) to aid their immortal transformation.

The fourth, "Talisman of the Silent Heaven of Tusita," belongs to the Mao hour (5–7 AM). Its words declare the talisman's power to refine bones, transmute yin-yang, and liberate souls through the Nine Heavens' force. Here, emerald qi is imagined entwining the seven po (corporeal souls), opening energy gates to welcome celestial beings who pacify the spirit.

All talismans must be inscribed with cinnabar on yellow paper, employed in rituals coordinated with specific hours, hand seals, and visualization techniques. Through the sequential application of these nine talismans, the departed soul's yin-substance is wholly purified into a yang body, achieving rebirth. Throughout this process, multiple Celestial Emperors oversee the life transformation and record the ascension in immortal registers.

This scripture documents five celestial talismans (fulu) of the Lingbao tradition (one of Daoism's major schools) along with their application methods. Each talisman corresponds to specific temporal hours and includes incantation formulas, visualization techniques (cunxiang), and therapeutic effects.

The first talisman, "Poluoni Mi Bu Jiaole Heavenly Talisman," is used during the Chen hour (7-9 AM). When chanting, one visualizes yellow immortal qi enveloping the five viscera. The incantation mentions "three qi erupting like smoke, the true essence within the sun," referring to the activation of three types of primordial qi within the body. This talisman cools the internal organs, and its associated celestial emperor's name contains the character "Huo."

The second, "Dongxuan Hua Yingsheng Heavenly Talisman," is employed during the Si hour (9-11 AM). Its formula emphasizes the cultivation method of "three transformations and nine refinements" for physical transformation. Visualizing white qi surrounding the six bowels (gallbladder, stomach, large intestine, etc.) stimulates digestive fluid secretion.

The third talisman, "Linghua Fanfu Heavenly Talisman," is activated at noon (11 AM-1 PM), with purple qi affecting the seven orifices (eyes, ears, nose, etc.). The phrase "soaring through cloud-filled heavens" in its incantation suggests its function in elevating spiritual cultivation, sharpening sensory perception.

The fourth, "Gaoxu Qingming Heavenly Talisman," corresponds to the Wei hour (1-3 PM), where azure qi regulates the "three regions" (upper, middle, and lower dantian). The incantation's reference to "perfect harmony of the Five Phases" indicates balancing these elemental energies to achieve unity of form and spirit.

The fifth, "Wuxiang Yuanjie Wu'ai Heavenly Talisman," operates during the Shen hour (3-5 PM), with black qi simultaneously regulating the three passes (key cultivation points), five viscera, six bowels, and nine palaces (energy centers). This talisman awakens primordial life-force energy.

The special "Shengshen Jiuzhang Talisman" requires only oral recitation of nine scripture chapters while forming nine mudra seals, bypassing complex ritual procedures. The text describes methods for liberating deceased souls by blending cosmic qi, mentioning cultivation visions like "yellow clouds condensing in the spiritual mansion."

These talismans exemplify Daoist cultivation systems that harmonize body and mind through precise timing, color visualization, and qi circulation. The cunxiang technique (visualizing specific imagery) serves as crucial practice. Each talisman connects to distinct celestial realms and emperors, reflecting Daoism's multi-layered cosmology of heavens.

This passage is from the Lingbao Jade Mirror scripture of Daoism, detailing the ritual procedures for guiding departed souls to salvation. The text is divided into two sections, corresponding to the essential cultivation methods for the "primordial life essence of the womb" (initial life stage) and the "primordial life essence of the embryo" (gestational formation stage).

The first section describes how Taokang (a deity within the body) collaborates with the Two Sovereigns of Prolongation (two accomplished immortals) to irrigate the life gate (Dantian energy center) with jade nectar, preventing the dissipation of Jing (essence) and Qi (vital energy). Practicing the "Nine Heavens' Spiritual Verses" enables the Shen (spirit) to transcend. The Primordial Goddess can block the path of death, and when the Marshal (a celestial official) chants the cavern hymns, ten thousand deities respond in harmony. After nine repetitions, all celestial realms pay homage.

The second section explains the function of "violet portal Qi" (primordial energy), which can unravel the karmic knots binding departed souls and stabilize their spiritual nature. It mentions secret oral instructions from the Brahma-Supervised Prolongation Heaven (a celestial realm), where "three clouds" (three types of cloud energy) differentiate the primordial energies of the Mysterious, Origin, and Beginning - the most fundamental energies that assist souls in the long night to return to their source. The Great Emperor of the Solar Hall (deity of life), also known as the Eightfold Numinous Lord, can navigate nine celestial gateways to elevate embryonic Qi.

The text concludes by specifying that these procedures are to be performed by ordained priests (designated as "your subject") at precise hours, transmitting petitions to the celestial realms via the "wind-fire courier network" (an immortal channel for swift message delivery). The recurring "Jade Pendant Luminous Ascension Talisman" refers to luminous talismanic spells carried on jade pendants. The entire passage exemplifies the complete Daoist ritual framework for soul salvation through visualization, scripture recitation, and talismanic practices.

This scripture passage describes a Daoist ritual for the salvation of deceased souls, comprising two main components: the summoning of the deceased's three Hun (ethereal souls) and the pacification of their seven Po (corporeal souls).

The first part explains how the Qi (vital energy) of the "Emperor-True Hun-Life Origin, the Long-Luminous Immortal" from the nine celestial heavens is invoked to guide the three Hun back to their proper place. The "Three Regions and Eight Scenes" refer to the three major areas of the body and eight key meditation points, while "nine transformations spontaneously achieve immortality" signifies that through nine cycles of refinement, one attains the Daoist immortal path. During the ritual, the Jade Chapters of the Nine Heavens are recited to summon myriad deities, using the Mysterious Pass (a crucial meditation point) to block deathly Qi and stabilize the source of bodily fluids (Jing, or essence). Ultimately, this allows the soul to be reborn like an infant undergoing metamorphosis.

The second part involves the pacification of the seven Po, employing the Qi of the "Emperor-True Po-Life Origin, the Subduer of Corpses and Guide of the Netherworld" to seal the seven Po's gateways and invite the Heavenly Kings to bestow peace. "Paranimita-Vasavartin Heaven" (one of the Thirty-Six Heavens in Daoism) is mentioned here, describing how the Five Directional Thearchs descend and roam the Yellow Blossom Fields (a celestial realm), gathering visions from the void. Through the yellow banners and spirit streamers of the Supreme Subtlety Constellation (Taiwei Enclosure), the soul is summoned from the long-night underworld, with immortals assisting in restoring its form and spirit. Reciting the Jade Chapters opens the dark abyss, and after five transformations, heaven and earth become distinct, with primordial Qi purifying the five viscera and six bowels.

The recurring phrase "wind and fire swiftly relay the command" refers to using wind and fire as messengers to rapidly transmit talismanic decrees. The expression "year, month, day, hour" follows the standard Daoist liturgical time format, while "the officiant of the ritual, [name]" is the fixed formula for the presiding priest's self-identification. Together, these elements form a complete salvation ritual aimed at liberating the soul and granting it rebirth.

This passage is from the Lingbao Jade Mirror (Lingbao Yujian) scripture of Daoist ritual practice, detailing the deity-invocation ceremony and visualization (meditative cultivation) process during a salvation ritual for departed souls.

Purple gates naturally manifest as celestial beings descend, while numerous divine spirits gather in response. Jade Maidens (immortal attendants) sprinkle five sacred fragrances, and the Holy Mother (Queen Mother of the West) celebrates ten thousand years of auspicious blessings. The Three Realms—Heaven, Earth, and Water—rejoice together as all present bow in reverence to the Celestial Worthy (supreme deity).

The formal petition format follows: with utmost sincerity, the officiant addresses the Five Directional Thearchs (Wufang Dijun), beseeching them to mobilize the Five Phases' immortal Qi corresponding to the five viscera. Transmitted through the Nine Heavens, this ritual purifies the deceased’s organs, harmonizing and cleansing them so the Five Thearchs may protect the departed soul. During visualization (cunxiang), the mind must remain focused, as solemn as receiving a celestial decree. The document concludes with the date and time of the ritual, along with the officiating priest’s rank and surname.

The text mentions "Dongyuan Hua Yingsheng Tian" (Response-Echoing Heaven of Cavernous Origin), one of the Daoist Thirty-Six Heavens. By wearing the Kai Ming jade pendant (a ritual talisman), the practitioner visualizes the radiance of the Formless Heaven (highest celestial realm) illuminating all directions. The departed soul ascends to the ritual space without need of chariots or steeds, attaining luminosity through recitation of the "Chapters of Spirit Birth" (Shengshen Zhang). The cultivator must comprehend the boundless void of the Dao, refining the embryonic form (neidan practice) to return to the origin, riding the Fei Xuan Qi (primordial energy) to elevate their state.

Subsequent passages describe the ritual for purifying the six bowels, invoking the "Qi of Lofty Truths and Harmonious Fusion" to nourish the deceased’s digestive system, enabling it to receive spiritual energy. "Linghua Fanfu Tian" (Heaven of Spiritual Transformation and Brahma Support) represents another celestial realm, where the practitioner visualizes the movement of Hunyuan Qi (primordial energy), transcending the limitations of seasonal cycles. Through specific techniques (such as "shaking sleeves and brushing light feathers"), they enter the Jade Chamber (Dantian) to perceive profound rhythms, attaining a state aligned with the ranks of immortals.

The scripture emphasizes chanting the sacred text seven times to unlock critical junctures (cultivation barriers), dissolving obstructions so the Shuang Ling (one of the Three Hun souls) may return to its source, steadily ascending through the void. The entire ritual circulates primordial Qi through the central meridian (energy channel), ultimately achieving unity with the Dao.

This describes a Daoist ritual document for the salvation of departed souls, where the ritual master assists spirits in transcending suffering through specific ceremonies. The text contains three similar sets of invocations addressed to different celestial palaces.

The first section petitions the "Palace of the Emperor's True Origin" (Di Zhen Yuan Fu). It speaks of drawing upon the immortal Qi from the Nine Heavens to reopen the seven orifices (eyes, ears, nostrils, and mouth) of the deceased, restoring their perceptual faculties to crystalline clarity like the stars. The master employs ritual implements such as jade pendants and talismans (Fulu), reciting secret incantations (inner esoteric names) to enable the soul to transcend the underworld and move freely between realms.

The second section addresses the "Palace of the Emperor's True Radiance" (Di Zhen Hua Fu), focusing on restoring the "Three Regions and Eight Scenes" (in Daoist physiology, the human body is divided into upper, middle, and lower regions, each containing eight vital energy gateways). Through the ritual, the departed soul receives luminous protection in the underworld, maintaining physical and spiritual integrity. The text emphasizes the state of "no thought, no attachment, no desire," indicating the liberation of the soul from earthly obsessions.

The third invocation calls upon the "Palace of the Emperor's True Spirit" (Di Zhen Shen Fu), concentrating on regulating the deceased's internal meridian system. This includes harmonizing the Three Passes (key acupoints), Five Viscera and Six Bowels, and the Nine Palaces (mystical regions within the body). The ritual aims to revitalize all 36,000 joints of the soul's subtle body, filling it with vibrant Shen (spirit) and Qi (vital energy), ultimately achieving the transcendent state where "the spirit pervades the Three Realms."

Each section concludes by specifying that the memorial is transmitted via the "Wind-Fire Courier System" (Daoist cosmology's mechanism for celestial communication), followed by the officiating master's religious title, surname, and the exact ritual date. These documents exemplify the Daoist belief system wherein specific ceremonies can bridge the Three Realms (heaven, earth, and underworld) to facilitate the liberation of departed souls.

This scripture documents a complete Daoist ritual involving talismans (fulu), primarily used for the salvation of deceased souls and self-cultivation. The ceremony employs nine distinct talismans, each with specific functions and corresponding incantations.

First, the ritual master prepares nine "Nine Qi Spirit-Generating Talismans" (representing the nine primordial energies), writing the "Primordial Chaos Womb-Generating Talisman" (a talisman aiding soul rebirth) on blue paper with cinnabar ink. At the ceremony's commencement, the master must declare his ritual rank and name, then proceed according to specific year, month, day, and hour calculations.

Each talisman has its corresponding command:

1. The "Refining Embryo into Form Talisman" uses the fire of the Nine Heavens to reshape the soul's form

2. The "Soul Gate Immortal-Refining Talisman" purifies the soul, helping it escape the underworld

3. The "Spirit Portal Sealing Talisman" closes the yin gateways to allow yang energy to flourish

4. The "Life-Preserving Root-Establishing Talisman" prevents soul dispersion and grants longevity

5. The "Numinous Qi Fortification Talisman" unites the soul with the Dao, stabilizing its spiritual foundation

6. The "Primordial Qi Self-Liberation Talisman" assists souls in transcending hell realms

7. The "Splendid Vision Unity Talisman" universally delivers beings from the six paths of rebirth

8. The "Mountain-Knot Complete Form Talisman" absolves all sinful souls

Each incantation references varying quantities of "Qi" (primordial energy), ranging from three to nine qi, representing different levels of cultivation attainment. The chants frequently employ Daoist terminology like "Nine Heavens," "Northern Capital" (referring to the underworld), and "Fengdu" (hell realm), embodying the concept of using talismanic power to redeem souls and facilitate rebirth.

The ritual concludes with the standard Daoist incantation phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (emphasizing immediate execution) and the "Decree of the Nine Heavens' Life-Giving Imperial Lord" (the command of the Nine Heavens' deities), underscoring the talismans' sacred efficacy. This complete ritual system demonstrates the Daoist approach of employing talismans and qi cultivation to redeem the deceased and pursue longevity.

This scripture depicts sacred visions and talismanic practices in Daoist cultivation. The opening passage paints a celestial paradise with resplendent imagery: the sun's radiance illuminates exquisite silken brocades, flame-like luminous currents ripple across countless rivers, ethereal forests flourish in verdant splendor, and golden wings dance gracefully. The practitioner dwells within palaces of jade and gold—abodes of the Huangren (Celestial Immortals)—where clouds exhale refined essences, and one tilts their head to sip from floating celestial blossoms.

The text then describes the cultivator's exalted state: the left hand touches the mysterious upper realms while the right commands power to subdue demons; the body ascends lofty platforms as the gaze traverses emerald energy grids (the cosmic web connecting heaven and earth). The Eight Luminosities (symbolizing directional phenomena) soar cloudward like wings, purple jade towers reflect cinnabar mists, one may inhale the breath of Yuzhen (Supreme Truth), where life and spiritual branches reach perfect equilibrium. Abiding eternally in the Ninefold Mysterious Heavens, the path remains forever unwavering.

Subsequently, nine essential Daoist Fulu (talismans and registers) are enumerated, each corresponding to different celestial realms and functions. For instance, the "Jade Truth Treasure Talisman of Nine Refinements and Transformative Creation" aids in alchemical refinement, while the "Spontaneous Void-Soaring Talisman of Eight Lifecycles" facilitates communion with formless energies. These talismans must be activated with specific incantations.

The concluding section details the "Jade Clarity Divine Empyrean Nine Yang True Talisman," divided into nine Yang (solar qi manifestations), each aligned with distinct directions, temporal cycles, and mantras. The "True Talisman of Primal Yang's Chaos-Penetrating Radiance," for example, corresponds to the northern Zi hour (11pm-1am), with an incantation declaring: "As the first Yang stirs, shadowed valleys brighten; the Four Symbols (Lesser/Supreme Yin/Yang) unite as one, the Five Phases (Wood, Fire, Earth, Metal, Water) each find their place." Each Yang talisman possesses unique functions—the second summons the Five Organ Spirits, the third bestows eastern immortal blessings, and so forth.

These practices reveal Daoist methods of cosmic communion through talismans, visualization, and celestial energies. Fulu are not mere inscriptions but vessels carrying specific cosmological forces, serving as conduits between human cultivation and the Dao's infinite patterns.

This records five special talismans (Fulu) and their corresponding cultivation methods from the Lingbao Jade Mirror scripture. Each talisman corresponds to different attributes of Yang Qi (the active vital energy in Daoist practice), requiring specific hand mudras (Chen position, Si position, etc.) and directional orientations (Southern Qi, Kun Qi, etc.) for activation.

The first talisman, named "True Talisman of the Five Yang Supreme Emperor's Subtle Prolongation Qi," requires the Chen hand mudra while facing south. Its incantation describes the divine being Lord Chongning holding the talismanic command, summoning celestial hosts in a magnificent scene resembling golden boys beating drums, phoenixes singing, and dragons resonating.

The second, "True Talisman of the Six Yang's Transformation into White Vastness Qi," employs the Si hand mudra while facing the Kun position (southwest). The chant speaks of transforming primordial energy through sixfold Yang Qi, where white radiance irrigates lifeless places, restoring vitality.

The third, "True Talisman of the Seven Yang's Crimson Fruition and Purple Light Qi," uses the Wu hand mudra facing north. Its verse describes sevenfold Yang Qi circulating like a hundred rivers converging, enabling practitioners to reverse aging and return to youthful vitality.

The fourth, "True Talisman of the Eight Yang's Celestial Truth and Immortal Destiny Qi," also faces north with the Wei hand mudra. The incantation portrays eightfold Yang Qi's radiant brilliance purifying practitioners' internal and external being to crystalline clarity.

The final and most extraordinary "True Talisman of the Nine Yang Supreme Emperor's Mystical Quiescence Qi" requires a five-finger mudra to absorb Wood-phase Yang Qi. Its chant depicts ninefold Yang Qi like clouds rising and rains descending, condensing into golden splendor that ultimately connects with the Shangqing realm (Daoism's highest celestial domain).

All these talismans originate from Volume 42 of the Lingbao Jade Mirror, representing essential Daoist methods for communing with cosmic energies.