《靈寶玉鑑》Vol. 41

The forty-third volume of the Lingbao Yujian (Numinous Treasure Jade Mirror) records the "Gate of Refinement and Rebirth," detailing the talismanic methods of the Five Directional Emperors. This section primarily explains the cultivation techniques for the Green Emperor's (Eastern Emperor of Wood Virtue) Soul-Guarding Talisman and the White Emperor's (Western Emperor of Metal Virtue) Spirit-Attending Talisman.

The incantation for the Green Emperor's Soul-Guarding Talisman states: Within the cyclical movement of the Five Phases, the Wood Virtue governs the East, where azure Yang Qi (vital energy) creates and transforms all things. During practice, one must visualize scenes of azure clouds forming celestial seals and wind-steeds galloping, allowing numinous mists to nourish the energy of spring. This talisman stabilizes the liver palace and summons the liver deity known as the "Green Palace's Unparalleled Hero, Demon-Subduing Lord"—an embodiment of Wood Essence (Jing) and the Qi of Jupiter (the Wood Star). Practitioners must envision nine Wood Deities and nine thousand divine officials descending, filling the skin and hair with genuine Qi.

The accompanying Green Emperor's Hymn describes the vision of paying homage to the Eastern Azure Emperor (the Green Emperor): While kneeling eastward, imagine the Green Emperor arriving in a cloud-dragon chariot adorned with jade guards and jeweled wheels. His benevolent grace nourishes all beings, reviving withered trees. Immortals in unison chant Daoist hymns, admonishing cultivators to firmly guard the heart-root and reverently receive this great benevolence and virtue (De).

The incantation for the White Emperor's Spirit-Attending Talisman explains: In the West, white Qi merges into primordial chaos as three Qi deities infuse pure energy into the practitioner's body. This talisman transforms Yin souls into Yang energy, purges the Seven Corpses (Daoism identifies seven types of defiling energies in the body), and summons myriad deities for protection. Metal Qi radiates brilliance, purifying body and mind. It calls upon the lung deity named "White Palace's Primordial Essence, Spirit-Guiding Lord"—an incarnation of Lesser Yin Metal Essence and the Qi of Venus (the Metal Star). Visualize seven Metal Deities and seven thousand divine officials arriving to regulate sinews and bones while strengthening teeth.

The White Emperor's Hymn depicts the Western Golden Palace: Six Jia divine generals guard the golden gates as the Seven Stars revolve around the numinous altar. Flowing bells (ritual instruments) transform into fire, while the awe-inspiring sword coils like a dragon. The solemn True Lord of White Numinosity, inviolable in majesty, subdues demons and monsters. When the frigid Metal Qi settles, the heavens return to peace, and true cultivators receive divine protection, rejoicing in praise.

The incantation for the Red Emperor's (Southern Emperor of Fire Virtue) Qi-Nourishing Talisman mentions: The Five Qi circulate like interconnected springs, while the sun moves its mysterious pearl to illuminate mountain peaks. The Three Dantian (energy centers) churn with ceaseless ascending and descending Qi, as scorching Yang energy spurs the growth of all things. Within the Purple Chamber (heart palace), the nine souls merge, transcending calamities through the vermilion Dan Terrace (elixir platform). It summons the heart deity called "Crimson Palace's Great Unity, Life-Commanding Lord"—an embodiment of Solar Fire Essence and the Qi of Mars (the Fire Star).

This scripture describes the Daoist cultivation system of correlating the five viscera (heart, kidneys, spleen) with their respective divine beings, forming a crucial theory in Neidan (internal alchemy) practice. Following the correspondences of the Five Phases, Five Directions, and Five Emperors, it elaborates on the essential techniques for cultivating the Red Emperor (Southern Fire), Black Emperor (Northern Water), and Yellow Emperor (Central Earth).

Regarding heart cultivation: The heart belongs to Fire, corresponding to the Southern Red Emperor. During practice, one visualizes two divine beings—the Jade Youth and Jade Maiden—residing within the heart, along with three thousand attendant officials jointly governing this "Camp-Guard Palace" that oversees human hun and po souls. Practitioners recite the "Song of the Red Emperor," depicting celestial scenes of golden gates opening at the Jade Pivot Palace in heaven, crimson phoenixes treading on jade branches, and the Supreme Lord Lao decreeing the revelation of scriptures to transmit the Great Dao.

Concerning kidney cultivation: The kidneys belong to Water, corresponding to the Northern Black Emperor. One visualizes the Jade Youth and Jade Maiden dwelling within, assisted by five thousand officials managing the "Camp-Guard of Blood and Bones" that governs human Jing (essence). The "Song of the Black Emperor" expounds on the profound and mysterious nature of Water's virtue, warning that careless practice may lead to falling into ghostly realms and suffering calamities.

Regarding spleen cultivation: The spleen belongs to Earth, corresponding to the Central Yellow Emperor. Practitioners visualize a hundred divine beings harmoniously operating within, capable of restoring youth. The "Song of the Yellow Emperor" describes the supreme truth of the cosmic center, explaining how the seasonal cycles and growth of all things depend on Earth's transformative power.

Each section includes corresponding talismanic incantations (Fulu), such as esoteric phrases like "The dark phenomena transform and connect, coalescing Qi in primordial vastness," concluding with standard Daoist invocations like "Swiftly, swiftly, in accordance with the statutes." These elements demonstrate the Daoist methodology of harmonizing the five viscera and cultivating internal alchemy through deity visualization, mantra recitation, and talismanic practices.

This passage describes the salvation rituals and cultivation methods of the Lingbao (Numinous Treasure) tradition, one of the principal schools of Daoism. It comprises two main sections:

The first part details the use of the Five Emperors' talismans (Fulu): After burning these directional talismans, the practitioner must recite the Great Brahma's Hidden Language (esoteric Daoist incantations), then sequentially absorb the Qi of the Five Directions, the Three Primordial Qi (Xuanyuan Shi - the fundamental energies of the cosmos in Daoist cosmology), and the Nine Heavenly Qi. These procedures stabilize the deceased's physical form, illuminate their karmic connections from past lives, preserve their Shen (spirit), and fortify their foundational essence. Ultimately, this leads to the ascension of both body and soul to the Sanqing (Three Pure Ones) realms - the highest Daoist paradise - where they merge with the Three Qi and Nine Qi.

The second section outlines the specific operations of the "Five Palaces Complete Form Chapter": The ritual master employs distinctive hand seals (mudras) with the left hand, coordinated with the inhalation and projection of directional Qi. The steps include:

1. Forming the Mao seal (specific finger configuration) while chanting "Dugong Cheng", absorbing nine streams of eastern blue-green Qi

2. Forming the Chen seal with "Xingsheng Zhuan", drawing western white Qi

3. Forming the Santu seal with "Ke Han Ming", absorbing southern red Qi

4. Forming the Duli seal with "Qian Bei", drawing northern black Qi

5. Finally forming the Central seal with "Ju Hun", absorbing central yellow Qi

Each step synchronizes with the corresponding organ's Qi circulation (e.g., eastern blue-green Qi corresponds to liver Qi), using the "Interconnected Seal Technique" to harmonize internal and external energies.

The conclusion describes the application of the Fivefold Blended Talisman and its accompanying incantation: The chant "Taiyi Siming Taokang Heyan" invokes the deities Taiyi (sovereign of life), Siming (director of lifespans), and Taokang (guardian of soul and spirit) to descend with protection. This safeguards the foundations of life and enables the deceased's spirit to ascend to the Shangqing (Highest Clarity) paradise. Phrases like "journeying above to Shangqing" and "passing through magnificent chambers" depict the glorious realms the liberated soul attains.

This scripture outlines a complete Daoist ritual practice involving talismanic incantations (Fulu), focusing on harmonizing the Five Phases' Qi (Wuxing) within the human body with celestial deities. It begins by describing how talismans regulate the three primary energy centers (Dantian): the Muddy Pellet Palace (crown of the head), Scarlet Palace (heart region), and lower Dantian, facilitating the fusion of the Five Viscera's Qi (Wuqi) and the return of the Hundred Spirits to their proper positions.

The text details the method for drawing the "Body Refinement and Substance-Returning Talisman," structured in three cosmic tiers:

• The Heaven section corresponds to stellar energies (the Li trigram representing the sun, the Kan trigram the moon)
• The Earth section aligns with directional forces (Chen, Wu, and Wei orientations)
• The Human section embodies the Three Treasures (Jing, Qi, Shen), represented by the three ethereal souls: Taiguang (fetal light), Shuangling (crystalline spirit), and Youjing (hidden essence)

The Five Viscera are governed by the Five Directional Sovereigns:

• The Green Emperor (East) safeguards the liver, resonating with Jia-Yi Wood Qi
• The Red Emperor (South) nourishes the heart, aligned with Bing-Ding Fire Qi
• The Yellow Emperor (Center) balances the spleen, corresponding to Wu-Ji Earth Qi
• The White Emperor (West) protects the lungs, harmonizing with Geng-Xin Metal Qi
• The Black Emperor (North) circulates kidney Qi, attuned to Ren-Gui Water Qi

In application, male practitioners channel talismanic power through the twelve primary Yang meridians, while female practitioners utilize Yin meridians. Through focused visualization (Cunxiang), primordial Qi is condensed internally before the talisman is ritually burned in a Qi-gathering furnace.

The subsequent incantation section employs celestial stem combinations (e.g., Liujia-Liuyi) to cultivate corresponding organ systems:

• Jia-Yi days: liver meridian refinement
• Bing-Ding days: heart meridian cultivation
• Geng-Xin days: lung meridian practice
• Ren-Gui days: kidney meridian work
• Wu-Ji days: spleen-stomach harmonization

The ritual concludes with the imperative phrase "Swiftly, swiftly, in accordance with the statutes!" (Jiji rulüling), emphasizing the alignment of Five Phases cycles (Jia-Yi-Bing-Ding-Wu-Ji-Geng-Xin-Ren-Gui) and trigram orientations (Qian-Kun-Li-Kan) to achieve the ultimate goal of returning to primordial purity and refining the mortal form. This liturgy exemplifies the Daoist integration of astronomical cycles, meridian theory, and talismanic arts into a unified cultivation system.

This scripture records the multi-layered incantations and talismanic applications (Fulu) within the Lingbao school's cultivation methods, focusing on esoteric techniques for refining form and spirit through the energies of the Five Phases (Wuxing). The "Six Jia and Six Heavens" mentioned refers to the celestial deities corresponding to the six Jia days in the sixty-year sexagenary cycle, while "Jade Pure" (Yuqing) denotes the highest heavenly realm where the Celestial Worthy of Primordial Beginning resides among the Three Pure Ones (Sanqing).

Practitioners mobilize the primordial Qi corresponding to the heavenly stems (such as Ren-Gui for Water and Jia-Geng for Metal), harmonizing them with the divine powers of the twelve earthly branches (Zi, Chou, Yin, Mao, etc.) and ten heavenly stems (Jia, Yi, Bing, Ding, etc.). This integration allows the complete coagulation of their Five Phases energies. When the three Dantian (energy centers) — the Muddy Pellet (upper), Scarlet Palace (middle), and Gate of Life (lower) — operate simultaneously, they achieve the ascension effect of "transforming form and refining marrow." The term "triple origin radiance" refers to the simultaneous illumination of all three Dantian, a crucial marker of successful Neidan (internal alchemy) cultivation.

The soul-refining incantations reveal Daoism's unique corporeal cosmology: the left eye symbolizes the sun, the right eye the moon, while ears, nose, throat, and tongue correspond to nature's sound channels. Each of the five viscera (spleen, liver, gallbladder, etc.) houses its own resident deity. Through the "nine-refinement talisman" ritual — harnessing the powers of flowing water, illuminating fire, and ascending wood — souls can be liberated from the Ninefold Dark Hells. "Destroying the Three Corpses" denotes the elimination of three malevolent spirits that plague the human body, while "Taiwei" names a celestial realm.

The final three talismanic verses correspond to distinct salvation methods: the "womb talisman" refined from water essence grants souls rebirth; the "embryo talisman" forged from fire essence breaks karmic hellish obstructions; and the "soul talisman" cultivated from wood essence restores spirits to their original purity. Each incantation concludes by invoking different Celestial Worthies (such as the Nonpareil Celestial Worthy and the Ten Directions Savior Celestial Worthy) as divine witnesses, embodying the multi-tiered salvation philosophy in Daoist "refinement and deliverance" rituals.

This scripture records nine talismans (Fulu) and their corresponding incantations used in the Daoist Yellow Register Retreat (Zhaijiao)—a ritual for the salvation of departed souls. Each talisman is associated with a specific Celestial Worthy (high-ranking Daoist deity) and one of the Five Phases (Wood, Fire, Earth, Metal, Water), aiding souls through purification and transcendence.

The first talisman, "Talisman of the Gentle Metal’s Essence," corresponds to the Celestial Worthy of Scarlet Mansion Life-Salvation. Its incantation conveys that souls suffering in frozen pools may be reborn like lotuses, refined into joy and ascension. The second, "Talisman of the Harmonized Earth’s Viscera," aligns with the Celestial Worthy of the Great Bridge of Deliverance, describing souls refined in the essence of southern fire, rising to the Scarlet Mansion’s immortal palace.

The third, "Talisman of the Watery Depths’ Organs," relates to the Celestial Worthy of the Wheel-Turning Sage King, depicting a rainbow bridge guiding souls, aided by celestial winds during refinement. The fourth, "Talisman of the Illuminated Fire’s Apertures," corresponds to the Celestial Worthy of Supreme Oneness Who Saves from Suffering, stating the Jade Emperor transforms immortal Qi (vital energy) to refine souls into the Dao. The fifth, "Talisman of the Stirred Thunder’s Radiance," honors the Celestial Worthy of Jeweled Blossom Perfection, where the Savior of Suffering liberates wandering souls into eternal existence.

The sixth, "Talisman of the Sharpened Lake’s Spirit," lacks a named deity but declares souls perfected in form and spirit, soaring to the Nine Heavens after merit’s fulfillment. A note clarifies these talismans must be inscribed on yellow paper with cinnabar, paired with petitions in dedicated boxes, each linked to its Celestial Worthy.

The concluding section details the full ritual protocol: the officiant (Fashi) addresses themselves as "Your Servant [Name]," declaring the Yellow Register Universal Salvation Retreat’s purpose (to liberate a specific soul). They reverently invite the Three Pure Ones (Sanqing: Primordial, Numinous Treasure, and Dao Virtue Celestial Worthies) and immortals to witness. Through fire-and-water refinement rites, they beseech the deities’ compassion to bestow life-force (Qi), enabling souls to be reborn as humans, eternally freed from hell’s torment, ultimately attaining the carefree realm of cosmic longevity.

Note: The phrase "急急如律令" (jí jí rú lǜ lìng) is a common Daoist incantation ending, meaning "swiftly, by divine decree"; "三涂" (sān tú) refers to the three wretched paths (hell, hungry ghosts, beasts); "八难" (bā nàn) denotes eight obstacles hindering enlightenment.

This is a Daoist ritual document for the salvation of departed souls, containing talismanic inscriptions (Fulu) and memorial petitions. The term "臣" (subject) refers to the presiding Daoist priest humbly addressing the deities.

The opening follows the formal memorial format: "In the year of [current Tai Sui deity], month, and day, [priest's name and rank] respectfully presents these talismanic inscriptions." The mentioned "Sun-Soul Moon-Phoenix Water-Fire Transcendental Contract Talismans" are specialized Fulu used in Water-Fire Refinement rituals, each corresponding to specific functions of water and fire. Through these talismans' refining power, the deceased attains rebirth beyond physical limitations.

Following this is the "Soul-Nurturing Incantation," a mantra assisting souls in their ascension. Its essence conveys: The divine is boundless, with mysterious transformations infinite. To the left, it safeguards the Seven Po (the seven yin spirits of the body); to the right, it consolidates the Three Hun (the three yang spirits). Twenty-four True Deities (Daoist body spirits) circulate continuously, yang energy flows like flame, becoming jade-pure through refinement. The soul shall ascend to the Southern Palace (abode of southern deities), wandering freely in Vermilion Paradise (southern celestial realm), drinking solar essence at dawn and lunar radiance at night. Bathing in sacred waters from the Eastern Well constellation, treading crimson auspicious clouds, paying homage at the Golden Portal (celestial court), and roaming Jade Capital (abode of the Celestial Worthy of Primordial Beginning). The spirit merges with the divine, becoming one with the Great Dao.

Subsequent references to "Jade-Infant Divine Transformation Talismans" represent advanced Fulu containing core concepts like "Primordial Qi" (pre-cosmic vital energy) and "Edicts of the Empyrean Sovereign" (decrees from the highest celestial deity), describing how sacred life is nurtured through cosmic energies.

The concluding section, "Yellow Register Dao-Transmission Treasure Edict," formally documents the salvation of specific souls for the ritual sponsor. It mentions establishing the "Supreme Jade Repository Yellow Register Universal Salvation Great Retreat" (an advanced salvation ritual), conducting multi-day ceremonies according to Xuanyuan liturgy to pray for souls' ascension. The text emphasizes the Celestial Worthy of Primordial Beginning's divine acts of creation and transformation, invoking the boundless salvific power of the "Numinous Treasure Salvation of Humanity" to redeem departed souls.

This scripture describes a Daoist ritual for the salvation of departed souls. At the commencement of the ceremony, the presiding priest (referred to as "your servant") prepares a five-foot-long yellow talisman paper, inscribed with cinnabar before being bound and sealed, then burned in the Qi-gathering furnace.

The ritual involves chanting multiple incantations and hymns. Among these, the "Heavenly Worthy of Golden Tower Incarnation" (Jinque Huashen Tianzun) represents a revered Daoist deity, with the chime master (zhìqìng) leading the assembly in reciting the great incantation. This spell depicts celestial realms: the jade void paradise wreathed in purple qi, the magnificent twelve-layered heavenly towers, golden palaces with jade pillars, and the nine numinous immortals (jiuling xianzhen) holding jade tablets while adorned in feathered robes. The incantation also references cultivation methods: refining the soul by absorbing the essence of sun and moon while drinking from immortal springs, achieving a state of internal-external plenitude.

The scripture emphasizes that understanding these mysteries and diligent practice can ensure longevity within three years, while after nine years one may ride phoenix-drawn clouds to ascend immortal mountains, ultimately becoming a Great Perfected Being of Numinous Treasure (Lingbao Dazhenren). The ritual employs two potent talismans: the "Talisman of Immortal Transformation into Human Form" (Xianhua Chengren Fu) and the "Jade Clarity Life-Transforming Salvation Talisman of the Heavenly Gate" (Yuqing Shenghua Baodu Tianmen Baofu).

The concluding section contains salvation incantations for the departed souls, praying that through cultivation they may be reborn as immortals, eternally liberated from the Three Paths (santu: hell, hungry ghosts, animal realms), Five Sufferings (wuku: birth, aging, sickness, death, etc.), and Eight Calamities (banan: various misfortunes), transcending the Three Realms to wander freely in the Shangqing heavenly realm. The incantation concludes with "Urgently, urgently, in accordance with the Primordial Beginning's decree" (jiji ru Yuanshi sudu lüling), invoking the Heavenly Worthy of Primordial Beginning (Yuanshi Tianzun) to swiftly execute this divine mandate. Through talismanic spells, scripture recitation, and ascension techniques, the entire ritual facilitates the salvation of departed souls.

This scripture documents the ritual procedures for employing the Daoist "Life-Bridge Talisman for Ascension and Salvation." The fulu (talismanic script used for divine communication and exorcism) must be burned before the symbolic bridge during salvation rites for deceased souls. During combustion, the practitioner must guide three primordial qi energies—azure, yellow, and white (considered fundamental energies in Daoist cosmology).

The accompanying incantation essentially invokes the Celestial Worthy (the supreme Daoist deity) to manifest divine power, illuminating eight-directional sacred pathways that guide departed spirits across this ritual bridge toward heavenly ascension. The ritual master must engage in cunxiang (visualization practice central to Daoist cultivation), envisioning their eyes exchanging violet radiance with crimson clouds—connecting above with the luminous pearls of the Celestial Worthy and below with ascending souls. The practitioner then forms the "Three-Five Soul-Summoning Mudra" (a specific hand seal technique) before concentrating their shen (spirit) to enter the Taixu (Great Void) state, achieving transcendent awareness beyond form and emptiness—a subtle existence bordering on non-existence—ultimately arriving at profound mystical realization.

The ceremony concludes with sending off the deceased souls, burning additional talismans, and performing huixiang (merit transference dedicating spiritual accomplishments to the departed). This content originates from the forty-third volume of Lingbao Jade Mirror, forming part of the "Refinement and Salvation Altar Protocols" (prescribed arrangements and ceremonial standards for salvation rituals).