《靈寶玉鑑》Vol. 7

Chapter 7 of the Lingbao Jade Mirror records the "Document Header and Connecting Gate" section, detailing the standardized formats for ritual documents and the proper use of talismans during Daoist zhaijiao (purification rituals) for the salvation of departed souls.

In the Lingbao school's (an important Daoist lineage) salvation rituals, practitioners must first prepare special talismanic documents called "Primordial Command Talismans of Lingbao's Marvelous Light." These talismans are affixed to the front of formal petitions (shen die) addressed to the deities. The documents first announce the commencement of the ritual to the gods of the Three Realms (heaven, earth, and the underworld) and the Nine Netherworlds (deepest hell realms), invoking divine light to illuminate the dark underworld. This practice symbolizes the covenant between the human world and celestial realms, between yang existence and yin dimensions. Only those who truly comprehend the origin of the cosmos and understand the mysteries of the Dao can achieve this fusion of yin-yang and connection with the underworld.

The format of the major "Header Connecting Talisman" is as follows: It begins by naming the "Lingbao Great Ritual Bureau" (the institution overseeing the ceremony), followed by the date of the zhaijiao. It identifies which ritual master (zhai guan) is submitting the petition and specifies which departed soul is to be saved. Then, following grand ritual protocols, the document is presented to the celestial court, humbly requesting the Primordial Heavenly Worthy (Yuanshi Tianzun, the supreme Daoist deity) to issue a decree authorizing the salvation. The conclusion states: "According to the Lingbao's measureless salvation ordinances, this command shall be implemented immediately upon arrival," followed by the date, the officiating master's religious rank (fazhi), and name.

The minor "Header Connecting Talisman" is inscribed with cinnabar on two pieces of yellow paper and similarly attached to the petition's front. Its content includes the "Primordial Command of Creation and Transformation," announcing to underworld officials throughout the Three Realms and Ten Directions (the entire cosmic space) that they must release the designated soul from the underworld to attain rebirth. It likewise concludes with "To be executed according to Lingbao's salvation ordinances," along with the date and the master's information.

Additionally, the "Nine Phoenixes' Filth-Dispelling Talisman" must be affixed before the documents, to be used with its corresponding incantation. The spell describes the Nine Phoenix True Officials (filth-dispelling deities) appearing in red robes wielding swords, their nine heads spewing flames as they fly through the air, their brilliant light illuminating the earth. Another "Altar-Establishing Talisman" is also attached before the documents, to be used with its specific altar-building incantation.

This scripture describes a Daoist ritual for the salvation of deceased souls, focusing on the protective presence of the "Four Celestial Guardians" (Qinglong/Blue Dragon, Baihu/White Tiger, Zhuque/Vermilion Bird, Xuanwu/Black Tortoise) around the altar, along with the application of various ritual talismans (Fulu).

At the ritual's commencement, the four directional deities assume their sacred duties: the Blue Dragon stands vigilant on the left, listening attentively; the White Tiger oversees spiritual inspection on the right; the Vermilion Bird guides celestial light from the front; while the Black Tortoise swiftly executes divine commands from the rear. These four majestic creatures manifest their powers in unison to safeguard the sacred altar space. The Celestial Emperor (Shangdi) issues an imperial decree summoning the guardians to their protective stations.

The text then enumerates several specialized talismans:

• The "Warding Off Evil Talisman" (affixed to documents before ritual bells and chimes)
• The "Altar Prohibition Talisman"
• Various "Soul-Summoning Talismans" for different circumstances (mother and child both deceased; one surviving; death during childbirth, etc.)
• The "Blood Lake Talisman" (for women who died in childbirth)
• The "Latrine Tower Emissary Talisman" (gathering Qi from the southeast, posted at the ritual gate)

The incantations contain several key elements:

• Invoking the highest Daoist paradise, the Jade Pure Realm (Yuqing jing), to bestow sacred registers that illuminate souls in eternal darkness
• Liberating souls from the underworld (Northern Capital) to attain rebirth
• Commanding the Latrine Tower Emissary to swiftly locate wandering souls
• Summoning the Left and Right Generals with the White Tiger and Blue Dragon to dispel demons with divine radiance
• Purifying the symbolic "Blood Lake" (representing childbirth suffering) with consecrated water
• Petitioning the Five Paths Great Deities (guardians of wandering spirits) to assist the salvation process

The recurring phrase "urgently, urgently, according to statute and ordinance" (jiji rulüling) serves as the standard Daoist formula denoting immediate execution. Through the coordinated use of talismans, incantations, and ritual hand-seals (mudras), the ceremony aims to liberate souls from suffering and elevate them to the southern paradise of Vermilion Mound (Zhuling).

This passage records the talismanic incantations and ritual procedures for summoning departed souls from the Lingbao Jade Mirror (Lingbao Yujian) scripture of Daoism. The content primarily consists of several key components:

The text begins with invocations to summon divine beings. The passage starting with "The true practitioner purified and clear" describes how the Daoist priest harmonizes the energies of the Five Phases (Wood, Fire, Earth, Metal, Water) and the Seven Luminaries (sun, moon, and five planets) to achieve cosmic equilibrium, attaining a state equal to the immortals. It then depicts various deities (including the Three Officials and Nine Bureaus) responding to the commands of the Jade Texts (sacred Daoist scriptures), with the Divine Tiger (a Daoist guardian beast) swiftly delivering jade summons to welcome the departed souls—a process as rapid as wind and fire.

Following this are six types of soul-summoning talismans (the Six Inner Seals of the Divine Tiger), corresponding to the six paths of reincarnation: the Heavenly Path honors truth, the Earthly Path honors virtue (De), the Human Path honors spirituality, the Ghost Path honors radiance, and the Karmic Path honors order. Their usage requires specific rituals: visualizing the six talismans while wearing a red ritual headdress and jade-text robe, silently reciting esoteric incantations of the Eastern Qi.

The text meticulously records six talisman types: Soul-Chasing, Soul-Capturing, Soul-Guiding, Soul-Gathering, Soul-Retrieving, and Soul-Dispelling Talismans. These are governed by the "Pure and Cold General" (a deity managing wandering spirits) and the "Luminous Grand Historian" (a divine recorder of merits and faults), capable of swiftly summoning all kinds of lost souls. When used, they must be inscribed with cinnabar on yellow paper for immediate effect.

The Banner Attachment Talisman section details operational methods: opening the Heavenly Gate (Baihui point at the crown), illuminating the Earthly Door (Yongquan point on the soles), and connecting the Human Gate (Danzhong point at the heart center) to create passageways for the departed soul. This is combined with hand mudras (the Chou-character gesture) and the Qi of the northeast direction to summon the "Mighty Divine General" for rapid manifestation, making the soul's three ethereal spirits (hun) immediately visible. The phrase "Divine Tiger lifting the soul" refers to the underworld general Liu Qing, who escorts departed souls.

The conclusion presents dismissal incantations. By reciting "By the Decree of the Supreme Emperor," the priest summons the Five Directional Youths (guide spirits of east, south, west, north, and center) and Soul-Guiding Generals to bring the departed soul swiftly to the altar for manifestation. Special emphasis is placed on invoking the "Supreme Ultimate" (Taiji) ordinance, requesting the swift appearance of General Zhao Gongming (god of wealth and underworld commander) to complete the soul's transition.

These talismans and incantations reflect the Daoist liturgical (Keyi) tradition of "delivering departed souls," achieving salvation through mobilizing cosmic energies and divine assistance. The entire procedure is rigorous and complex, requiring priests to possess profound cultivation skills.

This passage explains the fundamental principles of Daoist cultivation and ritual practice. The main ideas are:

The cosmos generates divine consciousness from emptiness (Wuji transforming into Taiji), which then manifests as primordial Qi (Taiji dividing into Yin-Yang). This vital energy fills heaven and earth, giving birth to humans and all things. Among all creatures, humans possess the highest spiritual awareness, enabling them to comprehend cosmic principles. When human intention arises, divine consciousness responds accordingly. Ghosts and deities are actually natural manifestations of Yin-Yang energies, representing the functional aspects of creation.

The true sovereign deity exists everywhere without form, yet governs all Qi and unites all spirits. The Lingbao Dafa (an important Daoist ritual system) can command myriad deities precisely because of this principle. However, as people's perception is clouded by worldly desires, specific cultivation methods (such as visualization and Qi circulation) become necessary to communicate with the divine.

Specific cultivation methods (visualization and application):

Practitioners must first calm their minds and concentrate their Shen (spirit), visualizing the precious light and true Qi of the Celestial Worthy of Primordial Beginning (the highest Daoist deity) descending from heaven into the Niwan Palace (crown of the head). They then guide the Qi from their Dantian (energy center) upward to merge with this divine energy, forming the Jade Pure Hand Seal (a mudra). Next, they imagine the internal deity Dan Yuanjun (body spirit) paying homage to the Celestial Worthy, presenting the purpose of the ritual (Zhaijiao), while visualizing all celestial deities gathering to receive commands. After perceiving the deity's compassionate approval, they visualize golden boys and jade maidens offering a luminous pearl whose radiance illuminates all directions, then absorb this pearl's energy into their Dantian. Finally, they manifest the Four Courier Officials (messenger deities) awaiting orders before the altar to assist in the ritual performance.

These methods essentially follow the natural patterns of the Dao's movement, with the summoning and dispatching of spirits constituting the core of Daoist practice.

This scripture details the specific procedures for a Daoist priest's water purification ritual. The priest holds a water vessel (a ritual implement for containing water) in the right hand while forming mudras (ritual hand gestures) with the left and reciting incantations to infuse the water with sacred powers.

First, the priest invokes the power of the Three Platforms Star Lords (important protective stellar deities in Daoism): the Yellow Star of the Upper Platform dispels inauspicious influences (manifesting between 3-11 AM), the White Star of the Middle Platform protects the body and stabilizes dwellings (1 PM-1 AM), and the Blue Star of the Lower Platform eliminates illness and exorcises evil (11 PM-3 PM). Through controlled breathing, the priest guides the radiance of these six stellar bodies into the water, then forms the Yin-Yang Dipper Mudra (representing the Seven Stars of the Northern Dipper - the Greedy Wolf, Giant Gate, and other stellar deities) to channel their spiritual energy.

Next comes the sequential recitation of three key incantations:

• The Solar Lord Incantation begins at the You (west) position during yang days, moving through Xu, Dui, Kun and other trigram positions. At each transition, the priest chants "Om va jra lu hun nu li suo ha" to merge the nine solar radiances into the water.
• The Lunar Lord Incantation starts at the Mao (east) position during yang days or You position during yin days, with the mantra "Om va yue luo fa luo po suo ha" drawing ten lunar essences into the water.
• The Celestial Stem Incantation employs the Zi-Wu Dipper Mudra while chanting "Om hong hong hun da li suo ha" to summon the power of the Celestial Stem stars.

The ritual continues with the Five Directions Mudra (invoking energies from the Mao, Wu, center, You and Zi positions) to gather quintessential qi from all directions, followed by the Nine Phoenixes Purification Mudra specifically designed to dissolve impurities. The priest visually inscribes the character "Hong" three times within the water while silently reciting deity-invocation spells, summoning the Solar Lord, Lunar Sovereign, Three Platforms Star Lords, Seven Stars of the Northern Dipper, Twenty-Eight Lunar Mansions, and purification generals like the Nine Phoenixes Purification Marshal - channeling their combined divine power into the water.

The ceremony concludes by inscribing the four-syllable sacred phrase "Om Hong Zha Li," directing golden light into the water while reciting the Clarifying Talisman Incantation: "Respectfully summoning the Great Purification Deity Song Di to circulate divine jade-pool waters that cleanse heaven and earth, dissolving all impurities." Through this layered sequence of mudras and incantations, the ritual accumulates and concentrates the purifying powers of sun, moon, stars, and celestial beings into the consecrated water.

This passage describes the purification altar ritual and visualization practices of the Lingbao (Numinous Treasure) school, one of Daoism's major lineages. The text comprises three main components:

The first section details the altar purification ceremony. The ritual master performs visualization (cunxiang) of the Nine Phoenixes Purging Officer - a deity astride a nine-headed phoenix, holding a jade-green glass bell in the left hand and a willow branch in the right, sprinkling divine water to purify the space. Simultaneously, the practitioner visualizes flames spewing from the phoenixes' mouths to incinerate yin impurities. The accompanying incantation invokes lunar essence (yuehua) to cleanse the physical form and solar essence (rijing) to refine the spirit (shen), with perfected beings (zhenren) and jade maidens offering protection while the Twenty-Eight Lunar Mansions assist in banishing impurities.

The second part explains the deity-transformation cultivation method. With closed eyes and regulated breathing, the adept visualizes the interaction of water and fire qi within the Yellow Court (huangting, the dantian region), merging to form an infantine form that gradually matures. This is accompanied by mudra (hand seals) to summon the Five Directional Thearchs: the Green Thearch of the East guards the ethereal soul (hun), the White Thearch of the West attends to the corporeal soul (po), the Red Thearch of the South nourishes qi circulation, the Black Thearch of the North clears blood channels, while the Yellow Thearch of the Center commands all deities. The practice culminates in visualizing one's original spirit (yuanshen) manifesting amidst golden light and primordial qi.

The final section presents two variations of the Pacing the Dipper (bugang) ritual steps. The winter solstice version emphasizes the mystical functions of the Big Dipper (Beidou), using stellar movements to commune with heaven and earth. The summer solstice version focuses on harmonizing hardness and softness. Both methods involve treading specific stellar positions (such as Tianying and Tianren from the Nine Stars of the Dipper) to ward off evil and connect with the Dao. The phrase "following steps after the first yang" refers to cultivation practices that align with the ascending yang energy following the winter solstice.

This scripture describes a Daoist ritual practice called the "Jiaotai Gang" (Interconnected Heavenly Steps), a specialized stepping method used in ceremonial contexts. The practice consists of several key components:

The foundational stepping pattern begins at the Xun position (southeast) of the Bagua (Eight Trigrams), following a precise sequence: two steps at Xun, one step at Li (south), a single step at Kun (southwest), double steps at Dui (west) and Zhen (east). When passing through the "Ghost Gate" (a special directional point), practitioners take solitary steps, followed by one step at Kan (north), concluding with double steps at Qian (northwest) while facing the Tian Gang star (Celestial Pivot).

The transformative stepping method of Jiaotai Gang commences with double steps at Kan, followed by a single step at Gen (northeast), double steps at Qian and Zhen, double steps at Dui, a single step at Kun, combined steps at Li, and three steps at Xun to complete the Three Terraces (Upper, Middle, and Lower Star Platforms), culminating in celestial homage.

During ritual applications, when performing ceremonies or submitting memorials, the practitioner stands at the Upper Terrace position, holding bamboo slips while offering celestial prayers. For thunder summoning or earth-breaking rituals, after celestial prayers, the practitioner sets aside the slips, grasps a ritual sword, turns, and steps from the Zi position (north) to Wu position (south) of the Big Dipper.

Subsequent incantation verses describe visualization practices during the stepping: envisioning white primordial Qi (vital energy) permeating the body while performing Yu Steps (legendary steps left by Great Yu during flood control), ascending to celestial realms through rotating heaven-earth movements and seven-star stepping patterns, with numerous deities assisting in vanquishing demons. Additional verses about the Big Dipper and Three Terraces stars explain their efficacy in exorcism, household protection, and disease eradication.

A special note explains that during star-honoring ceremonies or deity summoning rituals, when reaching the Lower Terrace position, the practitioner must draw thunder by sword movements on the ground. This involves tracing the Xun trigram symbol with the sword while circulating a mouthful of genuine Qi (Zhenqi) along the blade onto the ground, visualizing the Xun portal opening amidst swirling clouds to reveal countless thunder deities and celestial soldiers. The ritual master then exhales breath to activate the altar space, commanding the assembled deities.

These stepping methods and incantations exemplify the Daoist practice of harmonizing heaven and earth through specific footwork, directional alignments, visualizations, and mantras to commune with celestial realms and summon divine forces.

This passage describes the Daoist ritual of "Pacing the Void and Treading the Dipper" (Bugang Tadou), along with its accompanying incantations. The "Pacing the Void" refers to the priest's special footsteps following stellar patterns during ceremonies, used to summon deities and ward off misfortunes.

Two primary pacing formations are introduced: the thirty-six step "Earth-Shattering Thunder Summoning Formation" and the more complex sixty-four step "Great Earth-Shattering Thunder Summoning Formation" that incorporates the twenty-eight lunar mansions. The chants invoke the power of these celestial configurations and the Big Dipper, beseeching divine protection for abundant blessings and enduring spiritual authority.

The general incantation follows, extolling the powers of Heaven-Earth and the Eight Trigrams (Qian, Kun, Zhen, Gen, Kan, Li, Xun, Dui), combined with the legendary "Yu Steps" - the mystical footsteps said to have been used by Great Yu when controlling floods. These elements work together to subdue malevolent spirits and dispel inauspicious forces. The chant sternly warns that disobedience to these spiritual commands will bring self-inflicted consequences.

At the ritual's climax, the priest concludes the pacing with specific hand gestures: the left hand "flying" the Southern Dipper forward while the right strikes the ritual tablet once. This accompanies summoning chants that command celestial officials to attend, particularly the "Duty Officer of the Day" (Rizhi Gongcao), who is urgently summoned for service.

The passage concludes with specialized talismanic chants for summoning this Duty Officer. Mention is made of the "Divine Empyrean Command Tablet" (Shenxiao Ling) - used by the Shenxiao school - which can summon Han Jun (possibly referring to the immortal Han Xiangzi). The Day Patrol spirits are commanded to respond swiftly, with instructions for the Duty Officer to deliver the talismanic mandate directly to the Jade Dawn Palace (Yuchen Gong), emphasizing this action follows the Divine Empyrean Jade Pure King's sacred decree.

This complete ritual sequence demonstrates how a Daoist priest employs stellar pacing, incantations, and talismanic arts to summon divine assistance, embodying the Daoist cosmological principle of celestial-human resonance in ritual practice.