《廣成集》Vol. 10

Guangcheng Ji, Scroll 10

(These are ritual texts composed by the Tang Dynasty Daoist priest Du Guangting during his service at the Taiqing Palace in the capital.)

The first piece is the Benming Jiao (Birth Year Purification Ritual) prayer for Imperial Censor Li Chou:

The interaction of Heaven and Earth's Yin and Yang energies, along with the transformative power of the Three Origin Qi (San Yuan), gives birth to all things and nurtures living beings. Each person's destiny is connected to Heaven—longevity, blessings, and prosperity are determined by one's virtuous or unvirtuous deeds. The Dao of Heaven operates with its own cycles of fortune and misfortune, and the celestial deities judge with impartial justice. I fear that my fate may encounter calamities, that the movements of the stars may bring misfortune, or that the conflict of Yin and Yang may weaken my vitality. I also worry that karmic debts from past and present lives remain unresolved, and that unresolved grievances linger. Mortal wisdom cannot fathom the will of Heaven—only through the Zhaijiao (purification ritual) can disasters be dispelled. Therefore, on this day of my birth year, I prepare incense, candles, and offerings with utmost sincerity, gazing at the stars in devout prayer, hoping the deities will recognize my sincerity. I beseech the Three Officials (Heavenly Official, Earthly Official, and Water Official) to absolve my transgressions, and the Five Directional Heavenly Emperors to erase the records of misfortune, granting me relief from calamities and extended longevity. May my family be safe, and may both public and private affairs proceed smoothly—all by the grace of the divine.

The second piece is the Huanyuan Jiao (Vow-Fulfilling Ritual) prayer for Chamberlain Zhang Daoheng:

The stars of the Nine Heavens illuminate all things, and the might of the Heavenly Emperor extends across the four seas, bestowing blessings upon all without interference. Those who pray with sincerity will surely receive a response. In the second year of the Dashun era, I faced grave danger—my situation was as precarious as treading on thin ice or walking through fire, uncertain whether I would survive another day. At that time, I silently made a vow to the Northern Dipper and the vast heavens, pleading for redemption and deliverance from disaster. By the mercy of the Great Dao and the response of the divine, I was rescued from peril. However, due to the demands of official duties, I was unable to fulfill my vow for many years. During these years of travel, I repeatedly encountered dangers, and only through divine protection was I able to escape them. Now, I specially prepare this ritual altar to fulfill my long-standing vow, expressing my gratitude to the deities of Heaven and Earth.

On important Daoist occasions (one's birth-year cycle), people would erect ritual altars (Zhaijiao) at the Jade Bureau Sanctuary's Hall of the Seven Luminaries of the Northern Dipper (a sacred space dedicated to the Big Dipper constellation). Devotees piously prepare offerings before the Great Emperor of Mysterious Purity (a revered Daoist deity), fulfilling vows made previously. They pledge monetary donations, to be paid in five installments by the eighth lunar month this year.

The faithful beseech the stellar lords of the Northern Dipper and celestial officials to witness their sincerity, assisting them in perfecting their vows. They pray for divine blessings—absolution from sins, dispelling calamities, and bestowing auspicious fortune. Petitions include longevity, increased prosperity, resolution of crises, family safety, and smooth resolution of both public and private affairs. Devotees vow eternal gratitude for the Northern Dipper deities' protection.

When Vice Minister Zhou Xiang conducted scripture-revolving rituals (Zhuanjing Zhaijiao) for his ailing mother, his prayer stated: "The precious scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen) and the celestial formulas of the Nine Heavens contain cosmic truths, born from primordial Qi (vital energy) and embodying profound wisdom. These classics govern heaven-earth, stabilize cosmic cycles, protect rulers, harmonize the Five Phases (Wood, Fire, Earth, Metal, Water), balance the six energies, exorcise evils, and benefit humanity. Recitation brings calamity relief and auspicious fortune."

Troubled by his mother's aging and illnesses, Zhou sought divine intervention through devout prayer. He entreated the Three Treasures (the Three Pure Ones/Sanqing) to manifest their power, dispatching scripture-protecting deities to neutralize destructive Five Phase interactions, dissolve inauspicious fate patterns, prolong life, and cure ailments. At the Jade Bureau Sanctuary, they performed scripture-revolving rituals with utmost reverence before the Supreme Truth deities.

In the birth-year (Jiazi cycle) petition for Vice Commissioner Zhang Lin, Mo Ting wrote: "The Dao of Heaven is impartial yet favors the virtuous. As Deputy Pacification Commissioner of Dangchuan, Zhang Lin maintained unwavering loyalty. Despite frequent military campaigns and strained provisions, he skillfully secured supplies without burdening civilians. His disciplined troops, well-equipped, contributed significantly to quelling rebellions."

This scripture primarily recounts the prayer texts used by three officials (Magistrate Zhang, General Luo, and Minister Ma) when conducting Daoist zhaijiao rituals (purification ceremonies for seeking blessings and averting calamities) out of concern for their personal fate and official careers.

Magistrate Zhang's prayer states: His fate is currently beset by misfortunes, with weak official fortune, while celestial signs show Saturn's retrograde motion bringing troubles. Therefore, he sincerely sets up an altar to beseech the Three Pure Ones (Sanqing, the highest Daoist deities) and all celestial spirits to bestow blessings and dispel disasters. He hopes to erase transgressions recorded in the Nine Earthly Offices (Daoist underworld institutions governing human misdeeds) and increase his blessings, emolument, and lifespan.

General Luo's zhaijiao text says: The movement of heaven and earth's Yin-Yang energies follows orderly patterns, with human fate's length and fortune's abundance all governed by celestial will. Concerned that astral movements and fate calculations indicate approaching calamities, he chooses this auspicious day of Winter Solstice to devoutly perform the ritual, praying to celestial and underworld authorities. He seeks to dispel disasters, prolong life, ensure family safety, and receive prolonged divine protection in the human realm.

Minister Ma's zhaijiao text begins with cosmic principles: Yin-Yang transformations follow natural laws where virtue brings blessings and vice invites misfortune. Humbly acknowledging his mediocrity despite holding high office, he maintains constant vigilance. With ongoing military conflicts, though striving in planning, he fears potential failures—hence conducting this ritual to seek divine protection.

All three prayers reflect the Daoist concept of "cosmic resonance between heaven and humanity," asserting that human destiny intimately connects with celestial phenomena and hidden virtue. Through sincere prayer and proper liturgy (Keyi), one may avert misfortune and seek blessings. The text mentions "three fates" (Daoist divination methods), "nine offices" (underworld tribunals), and "Southern Chang" (the celestial palace recording human virtue in Daoist cosmology).

These passages are two prayer texts from a Daoist Zhaijiao (purification ritual), primarily expressing repentance for sins and supplications for dispelling misfortunes.

The first is the "Benming Jiao Ci" (a fate-based blessing ritual according to one's birth chart) by Minister Ma. It states: Though I (Minister Ma) am of mediocre ability, I have been entrusted by heavenly mandate to hold high office and command armies. In executing military duties, it has been unavoidable to slay enemies and punish criminals. While my intentions were for the state and people, I fear there may have been errors in sentencing severity and decisions of life and death. I also worry about inauspicious astrological influences bringing calamity. Furthermore, I grieve that my nine generations of ancestors may remain unliberated, and that deceased relatives might still suffer in the underworld. Therefore, on this auspicious Benming day, I reverently establish an altar to make offerings and submit this petition. I beseech the Supreme Mysterious Origin (the highest Daoist deity) to bestow blessings—that ancestors may ascend to the celestial realms, departed souls be freed from suffering, blessings extend to descendants, and all karmic debts be resolved.

The second passage is a similar penitential prayer. The author reflects on potential transgressions: worldly defilements, killing living beings, indulgence in the six emotions (joy, anger, sorrow, pleasure, love, hatred), sins committed through the three karmic avenues (body, speech, mind), and unresolved grievances or lawsuits. These offenses have all been recorded by underworld officials. The petitioner begs the deities for a chance to repent and eliminate misfortunes. Concurrently, prayers are made for ancestral liberation, deliverance of beings suffering in the three wretched paths (hell, hungry ghosts, animal realms), world peace, abundant harvests, and restoration of the world's original purity through natural Dao. Through sincere ritual offerings and memorials, the author looks to the immortal beings for protection.

Both texts embody the Daoist religious practice of "repentance and calamity-averting"—confessing sins to the deities through ritual to seek forgiveness and blessings. This serves both to dispel present misfortunes and liberate ancestors, reflecting the distinctive salvational philosophy of Daoism.

The Guangcheng Ji passage contains two Daoist zhaijiao (purification ritual) texts: one composed for the sacrificial ceremony held by the Minister of Education at Mount Qingcheng, and another for Minister Ma's benming (natal year) ritual.

The first prayer text from the Mount Qingcheng ceremony seeks divine forgiveness for sins, the cessation of disasters, and the enduring blessings of prosperity. It expresses hope for the swift end of war, the disappearance of plagues, the restoration of farmland, and the return of abundance to the people. Whether hidden deep underground or dwelling in distant lands, all beings are wished to partake in the transformative teachings of the Dao and ascend to its sacred realm. The prayer concludes with a solemn vow to forever revere the grace of the Great Dao (Daode enze).

The text describes Mount Qingcheng—a sacred Daoist mountain—as majestic and magnificent, upholding the heavens while anchoring the earth. It connects with the celestial lodges of Shen and Jing (among the Twenty-Eight Lunar Mansions), gathering spiritual energy (Qi) and containing the essence of the sun and moon. Within its towering peaks lie the abodes of immortals. Its status surpasses that of ordinary mountains, second only to the legendary three divine isles of Penglai, Fangzhang, and Yingzhou, making it the most blessed earthly sanctuary. The mountain preserves traces of the Yellow Emperor (Huang Xuan) and bears witness to the divine achievements of Yu the Great in flood control. Despite recent heavy rains causing mountain springs to surge, the Daoist temples (gandian tongxuan) remain unharmed—a sign of divine protection.

The second prayer, for Minister Ma's natal year ritual, explains that human life is shaped by the workings of heaven and earth, with each person receiving Qi from the cosmos to take form. Each individual's fate is recorded in the celestial registers (Tian Guan), while life and death are governed by the Northern Dipper (Beidou). Every word and deed is observed by the Eight Guardian Spirits and recorded by the Ten Direct Talisman Deities (Zhi Fu Shen). Accumulating virtuous deeds leads to enrollment among the immortals, whereas excessive faults consign one to the registers of ghosts. The presiding deity of one's birth year (Benming Shen) oversees these evaluations. Minister Ma humbly acknowledges his limited abilities, expressing concern over potential shortcomings despite his diligent service. Thus, on his birthday, he conducts this Daoist ritual according to orthodox liturgy (Keyi), praying for the dissolution of misfortune.

Both texts reflect the Daoist concept of "heaven-human resonance" (Tianren ganying), which holds that human actions influence nature and require religious rituals for repentance and rectification. The natal year ritual (benming zhaijiao) is a distinctive Daoist practice aimed at averting the misfortunes associated with offending the Year Spirit (Taisui).

This text is a prayer from the Qingcheng Mountain Destiny Ritual (Zhaijiao, a Daoist purification ceremony for dispelling calamities), expressing local officials' concern for the people's suffering and their plea for divine protection.

The opening depicts the desolation after war: within the borders, conflicts have just ceased, fields lie barren, and the people are exhausted, their wounds still unhealed. Though officials diligently govern and encourage farming, harvests ultimately depend on heaven's will. Thus, on this day of one's Destiny Year (a year Daoism associates with personal fate), a solemn Zhaijiao is held, praying that the deities will witness their sincerity and bestow blessings.

Specific petitions include: an end to warfare and bountiful harvests; protection from plagues and relief from floods and droughts; salvation for ancestral spirits, freeing them from the torments of hell; dissolution of inauspicious astrological influences, punishments, and disasters; and forgiveness for any governance missteps, such as unjust penalties or unintended harm to life. The prayer vows eternal devotion to Daoism in gratitude for divine favor.

The latter section recounts the restoration of Qingcheng Mountain's Daoist temples. As a sacred Daoist site (one of the "Grotto-Heavens and Blissful Realms"), its halls had long fallen into disrepair. As local officials oversaw their renovation, they commissioned depictions of the Five Sacred Peaks and Nine Rivers (important Daoist nature deities), adorning the temples in resplendent gold and jade to restore their solemn majesty. Through this, they sought blessings for the Chengdu Plain (Shaocheng refers to Chengdu), praying for perpetual auspiciousness and divine favor in seasonal rituals.

Finally, on this Destiny Year day, the Zhaijiao is once again performed, humbly beseeching the deities to descend, grant longevity and fortune, dispel misfortunes, and safeguard family and all living beings within their jurisdiction. The prayer reaffirms unwavering loyalty to repay divine grace. The text embodies the Daoist ideal of "revering heaven and loving the people," as well as the dual responsibility of officials—"seeking divine favor above while showing compassion for the people below."

In the Zhoujiao (a Daoist ritual for averting calamities and seeking blessings) prayer text composed by Mo Tingyi (a Tang Dynasty Daoist priest) for his Benming year (astrologically significant birth year) of Jiashen at Mount Qingcheng, he wrote:

I have heard that the origin of the Great Dao follows celestial timing, as the essential Qi (vital energy) of heaven and earth initiates cyclical transformations. The radiance of the Three Luminaries (sun, moon, and stars) illuminates all things, enabling their gestation and formation. Between the pure and turbid aspects of heaven and earth, each has its sovereign; within the movements of sun, moon and stars, all have their appointed offices. On the grand scale, they govern kalpic transitions, while on the subtle level they scrutinize human virtues and faults—more precise than scales or mirrors, leaving even the most minute details nowhere to hide.

Mount Qingcheng, as one of Daoism's Nine Grotto-Heavens, is a sacred site where immortals gather. Here, cinnabar cliffs reflect sunlight and emerald valleys birth clouds—a realm where transcendents travel on phoenix-drawn chariots holding rainbow scepters. Though holding local office, I've been blessed to visit this immortal mountain. While maintaining self-discipline as bitter as chinaberry bark and purity as clear as ice water, I still fear my merits remain insufficient and transgressions unavoidable. How much more so when divine truth stands within arm's reach—dare I practice deception? I particularly worry about the movements of the Nine Luminaries (planetary deities) and shifts of the Three Destinies (Daoist triple fate system), where fortune and calamity remain unpredictable, blessings and misfortunes inconstant. With sincere heart trembling as if standing on a cliff's edge, I specially perform this Jiao ritual on my Benming day, pouring forth utmost sincerity to the celestial, terrestrial and aquatic palaces and all stellar deities, seeking their clear discernment and protection.

I humbly beseech the divine to dissolve misfortunes and pardon transgressions, bestowing blessings and auspicious signs. May lifespan and prosperity increase while dangers and disasters subside. May departed ancestors receive liberation through the Nine Darknesses, and living relatives obtain peace through heaven and earth. May all people within my jurisdiction share in divine favor, with conflicts ceasing and the territory undisturbed. Forever grateful for this harmonious tranquility, eternally bathed in divine grace.

In another work, the "Jiuyao Jiao Prayer," Mo Tingyi wrote:

The dual manifestations of heaven and earth (Yin-Yang) generate all beings, while the Three Luminaries (san yuan in Daoism) arrange their courses—governing fortune and calamity, presiding over life, death, and karmic retribution, leaving nothing unrecorded whether in light or shadow. Though aware of my worldly ignorance, I've consistently devoted myself to the Dao. Having received imperial favor to hold office, I constantly fear failing my duties and continually exhort myself to show compassion to the people. Yet I remain concerned about lapses in reverence through speech and conduct, accumulating over time to offend the divine and invite misfortune.

I'm particularly anxious about the shifting movements of the Five Planets (Metal, Wood, Water, Fire and Earth stars) and orbital deviations of the Four Luminaries (sun, moon and key constellations), which may intersect with my fate palace or inauspicious sectors. This year the Tianfu star approaches my destiny hexagram while Jupiter has yet to depart my body palace; the twentieth lunar mansion encounters the Eclipse Deity (ominous astral influence), and minor cycles align with the Celestial Net (unlucky direction). I worry about exhausted blessings giving rise to disasters, with waning fate and diminished prosperity. Following the ritual protocols recorded in the "Inner Chapters of the River Chart" and "Secret Texts of the Great Mystery," I sincerely compose this prayer, preparing all ceremonial proprieties while gazing upward for the Canopy Star Lord (deity presiding over destiny) to show compassion.

This passage from the Guangcheng Ji consists of a set of Daoist sacrificial prayers composed by Du Guangting of the Five Dynasties period for a regional governor (Chuanzhu Xianggong). These are ritual texts addressed to the Great Emperor of the Northern Dipper (Ziwei Beiji Dadi, a major Daoist deity) and various earth deities, divided into three sections:

The first section depicts the ceremonial scene: gazing upon the radiant celestial palaces among the stars, beseeching divine light to dispel darkness. Through rituals involving the burning of symbolic "calamity chariots" and "sin nets," the prayer seeks health for the populace and safety for loved ones. It describes auspicious signs appearing on sacred mountains, the absence of epidemics in the human realm, and blessings descending from the spiritual world, expressing hopes for bountiful harvests year after year. The passage conveys sincere devotion to repay the deities' grace.

The second section, titled "Prayer to the Northern Emperor," addresses the ruler of the Big Dipper constellations. It explains how the Northern Emperor governs celestial and terrestrial fortunes, the Five Phases (Wood, Fire, Earth, Metal, Water) and six climatic energies, as well as the three destinies and nine celestial palaces (concepts from fate calculation), overseeing the movement of all things. Due to years of warfare causing widespread suffering, this special altar is erected to pray for: the elimination of pestilential vapors in the wilderness, the retreat of baleful stars, the restoration of peace in Sichuan, and the permanent cessation of armed conflict. The prayer seeks renewed blessings and prosperity, that Sichuan may see daylight again, expressing gratitude for the Northern Emperor's protection.

The third section, "Cosmic Prayer to Earth Deities," venerates local spirits of Sichuan. It first praises Chengdu (Shaocheng) as a blessed celestial metropolis under dragon deities' guardianship. The author reflects on his decade-long challenges as a regional official: protecting the emperor during Huang Chao's rebellion, then suppressing multiple uprisings. With the Central Plains still embroiled in war, though filled with patriotic concern, he laments his inability to emulate Xi Shao (a loyal Western Jin minister) in serving his sovereign. Between the lines emerges the complex mentality of local officials during turbulent times—torn between protecting their territories and remaining loyal to the imperial court.

Here are the four Daoist ritual prayers (jiao texts) rendered in modern vernacular:

Prayer for the Ge Immortal Mountain Sacrifice: This sacred mountain anchors the earth, with eighty-one grottoes (symbolizing terrestrial energy nodes) and twenty-four peaks piercing the clouds. The deities here secretly govern human fortunes, and I have long revered their profound Daoist mysteries and cultivated purity. Now on this Mid-Autumn occasion, I establish an altar to worship from afar, humbly inviting the immortal lords (referring to high-ranking Daoist deities) to descend on crane and swan. May you accept these modest offerings and bestow bountiful harvests, dispel calamities, and let both yin and yang realms share blessings, ensuring the nation's enduring peace.

Prayer for the Nine Stars Sacrifice: The celestial rulers of the Nine Heavens (Jiuyuan referring to the Nine Stars of the Northern Dipper) command the Purple Tenuity constellation, while the Seven Luminaries (sun, moon, and five planets) govern auspicious and inauspicious omens. This year my natal palace faces malefic stars like Mars and obscure influences, portending misfortune. Thus I reverently prepare this altar, beseeching the Nine Sovereigns of the Dipper (the seven stars of Ursa Major plus two assistant stars) and the Seven True Lords to rotate the stars and avert disaster. May the Twenty-Eight Lunar Mansions move propitiously, and the Twelve Palaces remain forever free from affliction.

Prayer for the Celestial Cycle Sacrifice: Though mediocre in ability yet holding high office, my sincere devotion has borne little fruit. With recent warfare plaguing the land and displaced commoners, I conduct this Grand Zhou Tian Jiao (the highest Daoist sacrificial rite), offering fine wine and incense. May the Three Officials (Celestial, Earthly, and Water Officials) and the Five Directional Star Lords show mercy—quelling conflicts, restoring the Sage Sovereign's governance, and making the nation as steadfast as towering peaks, prolonging the Great Tang's destiny.

Prayer for Mountain and River Sacrifice: Separated by vast distance from these sacred peaks, I cannot personally guard the imperial procession, but contemplate the deities' virtues from afar. This altar seeks divine intervention to reverse misfortune and aid the court in quelling rebellion. I present spiced wine (ritual liquor infused with pepper) as sincere tribute, praying for the imperial lineage's continuation. With utmost devotion to Ge Immortal Mountain's spirits, I vow to serve the divine with purified body and mind.

(Note: Jiao refers to distinctive Daoist sacrificial rites involving altar construction, scripture recitation, and offerings to commune with deities. The recurring phrase "unworthy" serves as a humble closing formula in memorials, conveying "profound trepidation.")

This passage depicts the social turmoil during wartime and the author's profound concern for his nation and people. In that era, China was ravaged by incessant conflicts, with war chariots and battle steeds constantly on the move—court ministers rebelled while frontier garrisons betrayed imperial grace. Though one rebellion had just been quelled and the emperor's carriage had barely returned, news arrived of yet another military campaign. As a loyal subject, the author's heart burned with righteous indignation and sorrow.

Through incense meditation, the author sought protection from Daoist patriarchs, submitting memorials to invoke assistance from true spirits (zhenling), hoping to harness the power of underworld troops to suppress the revolts. Indeed, he witnessed rebel leaders successively annihilated and outlaws executed one after another. Deeply convinced this was divine intervention, his devotion intensified. Recent celestial phenomena showed Taiyi (the Supreme Unity, an important Daoist stellar deity) moving through Shu's astrological territory with the Five Planets shifting positions—omens the author feared resulted from his own insufficient virtue (De), keeping him in constant vigilance.

Later, joint rebellions erupted in Zheng Junxiong and Han Qiu's territories, severing imperial communications, slaughtering commoners, and burning cities—leaving several provinces devastated. Heartbroken, the author appealed to Heaven for the supreme Dao (zhidao) to manifest its power, declaring his pure intentions for state and people, devoid of personal motives. Ultimately, celestial spirits descended: rebels were executed, their factions eradicated, borders pacified—Han Qiu defeated, Zheng Junxiong beheaded, and roads reopened.

Yet the author mourned the inevitable bloodshed during suppression, violating Heaven's virtue of cherishing life (haosheng zhi de). For fallen warriors, he performed solemn rites of gratitude and atonement, sincerely beseeching the Mysterious Sage (xuansheng, a Daoist deity) to witness his contrition, bestow grace, absolve transgressions, and pacify calamities—granting peace to the living and liberation to the dead.

Finally, the author reflects how stars encircle the North Pole as rivers return to the sea, yet rebels defy the Heavenly Dao (Tiandao), gathering in mountain strongholds across neighboring provinces. For twenty years, these mobs resisted imperial rule. The author resolves to harness divine might to awe the insurgents—mentioning Fengdu's (the Daoist underworld) 300,000 spectral troops to dispel malign qi, and Dongquan's twenty-five spirit generals who stand ready to aid. Thus prepared, he vows to purge traitors for the state and eradicate scourges for the people.

This passage is a memorial petition submitted by Du Guangting (Daoist name: Guangchengzi) to the deities, expressing his devout intention to quell rebellions and seek divine protection. The general meaning is as follows:

I am resolved to subdue those demonic troublemakers through the righteous Dao, trusting that the divine powers will surely lend their aid. Here I once again exhaust my utmost sincerity, humbly beseeching Heaven to witness my petition and bestow radiant protection. May Changzhou, Luzhou, and Zizhou be forever cleansed of the calamities brought by "serpents and swine" (metaphor for vicious men), and may all plants in the wilderness transform into sharp weapons (signifying that all things may serve to pacify chaos). Let the people recognize this as the power of the Celestial Emperor, restoring folk songs praising virtuous rulership.

After suppressing the rebellion, I shall discuss merits and award honors at Turtle City (sobriquet for Chengdu), then present memorials at Phoenix Tower (imperial palace). Then we shall sheathe our weapons, release the warhorses, and cease the use of oxen (symbolizing the end of war), maintaining eternally the harmonious ruler-minister relationship "like fish in water," thus illuminating the proper way of governance. This sincere heart of mine prays for the Great Dao's clear discernment. With utmost earnestness I beseech your divine grace, reverently submitting this memorial.

The imagery of "serpents and swine," "sharp blades," "Turtle City," and "Phoenix Tower" carries the distinctive symbolic flavor characteristic of Daoist memorial texts, using natural imagery to metaphorize social order. As a Daoist leader, Du Guangting here fulfills his dual role as state preceptor by praying for regional peace while embodying the Daoist religious ideal of "assisting the state and transforming the people."