《道法會元》Vol. 17

Though heaven and earth are vast beyond measure, humans dwelling between them—despite their small physical forms—are ranked among the "Three Powers" (heaven, earth, and humanity). The key lies in this very heart-mind. The original substance of the heart-mind existed before the formation of heaven and earth, and its capacity can encompass all that lies beyond them. It governs the entire human body, contains all principles, and its intrinsic nature is originally perfect goodness.

Yet due to varying innate endowments—some pure, some mixed—it inevitably becomes obscured by material desires and altered by habitual tendencies. If one cultivates virtuous habits, this heart-mind grows expansive and luminous, harmonizing with the Virtue (De) of heaven—this is called "white karma" (good deeds). If one indulges in wickedness, the heart-mind becomes dark and obstructed, sinking into baseness like the earth—this is called "black karma" (evil deeds).

Those who cultivate white karma, if they further refine their spirit (Shen) and transform vital energy (Qi), converting yin-substance into yang-energy, will deepen their Daoist practice. When their worldly ties are exhausted, they will naturally ascend on light, clear Qi to become immortals. Even upright individuals, filial children, and loyal ministers—though they may not practice the Dao—already possess the character of immortals. Their steadfast and radiant Qi naturally endures; after death, they become divine beings (Shenming, deities in Daoism), receiving veneration for millennia. In rebirth, they return as sages and worthies.

Some, though not committing evil, allow their minds to be constantly swayed by external things, never cultivating their inner nature. After death, their consciousness becomes confused, bound by karmic retribution, drifting in the netherworld without liberation. Only through refining and deliverance rituals (liandu, rites to liberate souls) can they be freed.

As for those drowning in desire, stubborn and unawakened, their black karma grows heavier by the day. When their blessings are exhausted, they naturally sink with turbid Qi into the underworld, becoming demons and specters. Some cling to plants and trees, turning into vengeful ghosts and monsters; in rebirth, they become dull-witted, lowly, or physically impaired beings, or are born in savage lands—or even as beasts.

Other lost souls drift aimlessly, their hun and po (ethereal and corporeal souls) entangled, unaware their physical bodies have decayed. Clinging to worldly cravings—food, lust, grudges, vengeance—they remain like drunkards who cannot wake or dreamers who cannot rouse, ultimately falling into the prisons of the underworld to endure endless torments, suffering in the long night—a truly pitiable fate.

Thus, the Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism), moved by compassion, expounded scriptures in the Celestial Realm of Beginning Blue (Shiqing Tian) to universally deliver celestial and human beings. It was through this that the methods of refining and deliverance were transmitted to the human world, passed down from ancient times to the present.

This scripture discusses the problems that emerged in the transmission of Daoist cultivation methods and their solutions.

Throughout history, various cultivation techniques (formulas and methods) have been passed down, but over time, many flaws have arisen. Different schools emerged, each with varying sequences for refining water and fire (referring to the Yin and Yang energies in Neidan, or internal alchemy), and differing levels of detail in their oral instructions. Some schools promoted one method, while others favored another, leaving later practitioners confused and resorting to blind practice. Worse still, some merely preached superficially, pursuing ornate language and outward displays to impress others and gain fame, while others were misled by these appearances and believed them wholeheartedly.

Sincere seekers of the Dao who wished to grasp its true meaning found themselves like a man from Qi trying to learn the Chu dialect (a metaphor for struggling to learn the truth in a chaotic environment)—such cases were countless. Specifically: detailed instructions were originally meant for those of ordinary aptitude (lower practitioners), as they had not yet attained the insight to penetrate the true Dao and needed thorough guidance to focus their minds. However, later students failed to study the principles deeply and instead became confused by the complexity, scattering their attention and preventing their Shen (spirit) and Qi (vital energy) from coalescing. Meanwhile, concise instructions were intended for those prone to distraction, simplifying the method so they could focus on internal cultivation. Yet later students became negligent due to the excessive brevity. Both scenarios deviated from the original intent of the ancestral masters in transmitting these teachings.

Now, examining the cultivation methods of Yu Chen (a revered Daoist deity), we eliminate the superfluous and retain only the true essence. Externally, one should recite scriptures to enlighten the unseen (such as liberating lost souls), while internally, one should nurture the spirit and refine the soul, balancing the outer and inner, the detailed and the concise. Practitioners must receive these teachings sincerely and, in daily life, seek out true masters to discuss profound principles, study the transformations of Yin and Yang, and master methods for gathering the soul and refining the spirit—following the correct formulas and unifying knowledge with practice. One must first perfect oneself before helping others, embodying the principle of "the awakened awakening those who follow, liberating oneself to liberate others."

Even if entangled in worldly affairs, one should temporarily set aside mundane concerns, purify body and mind, and gather the spirit. When writing Fulu (Daoist talismans and registers) or performing rituals, one must forget the self, cast aside distractions, and proceed with calm and order. As for rites to liberate the deceased....

The practitioner presiding over the ritual altar must maintain utmost sincerity and reverence, personally making offerings to the divine while keeping the salvation of departed souls as their constant focus. Any negligence or laxity during the ceremony risks invoking celestial displeasure. As a Salvation Master (Lianshi), one should exemplify virtue for spirits of the netherworld—how can one accomplish the work of salvation if one's own conduct is improper?

Understand that spirits and humans cannot communicate through sensory means, but only through mental resonance. When my mind attains awakening, the departed souls awaken; when my mind remains deluded, the souls likewise remain lost. The nether realm transforms according to the practitioner's state of mind—when the heart is narrow and dark, the underworld becomes a hell of darkness; when the mind is luminous and expansive, the netherworld transforms into a celestial paradise. Only by cultivating true Dao within oneself can one inspire spirits to abandon evil and embrace virtue. If one preaches orthodox teachings while harboring impure intentions, they merely invite mockery from spirits, compounding karmic obstacles—how then can they complete the merits of the Water-Fire Refinement ritual (a Daoist salvation ceremony)?

Regarding the sequence of Water-Fire Refinement, different lineages hold varying views: some advocate water before fire, others fire before water. Some correlate heart-kidney with Kan-Li (the water-fire trigrams in the Bagua), while others use the Qi of both kidneys as water and fire. These differences stem from the profound mystery of Dao, involving celestial secrets that ancestral masters could only explain through simple analogies for beginners. Regrettably, later scholars became attached to superficial explanations without deeper inquiry.

What various schools call "heart-fire and kidney-water" or "Li-fire and Kan-water" all refer to postnatal water and fire, not the prenatal True Water and True Fire. Master Xujing (a Song Dynasty Daoist adept) clarified: the heart and kidneys are not the true seats of water and fire. Those who fail to recognize True Yin and True Yang are like mistaking bathwater for sacred water or ordinary fire for divine fire—how can they distinguish the essence of spiritual light, let alone save departed souls?

The genuine True Fire is the yang line within the Kan trigram (water trigram), while the genuine True Water is the yin line within the Li trigram (fire trigram). This yin-yang originates from the central Qi of Qian (Heaven) and Kun (Earth)—the Kan trigram absorbs Qi of Jia-Wu, the Li trigram absorbs Qi of Jia-Ji, with Wu-Ji (two earthly stems) converging at the center to govern the west. This occurs because Qian (Heaven) seeking Kun (Earth) for the second time forms Li (Middle Daughter), while Kun seeking Qian for the second time forms Kan (Middle Son). Thus, the yang line in Kan is actually the central line of Qian, and the yin line in Li is the central line of Kun.

This scripture primarily elucidates the principles of water-fire (Kan-Li) interaction and the refinement methods in Daoist Neidan (internal alchemy) practice.

The Li (Fire) and Kan (Water) trigrams represent the functional manifestations of Qian (Heaven) and Kun (Earth) in cosmic operation. As the Cantongqi (Token for the Agreement of the Three) states, these two forces have no fixed positions—they circulate through the six voids (above, below, and four directions), flowing without constancy, ascending and descending unpredictably. True fire (yang energy) must be extracted from the Kan trigram (water element) yet applied within the Li trigram (fire element); true water (yin energy) is drawn from Li yet utilized in Kan. This mutual interaction between Kan and Li, the interdependent relationship of water and fire, is termed by immortal masters as "adding lead to mercury" (lead representing kidney-water, mercury representing heart-fire)—called the "Flower Pool"—while "adding mercury to lead" is called "Divine Water."

The alchemical verses of Master Zhang Ziyang reveal that one must extract the yang qi from Kan's central position to transform the yin qi in Li's abdominal region. Therefore, the cultivation process must first employ yang fire before applying yin water. Beginners without authentic master guidance can hardly comprehend this independently. The immortal path of return involves capturing Kan's yang qi through esoteric methods to transform Li's yin qi, then circulating it to the furnace-cauldron of the central palace (Wuji), where proper refinement generates existence from non-existence, transforming the physical body into pure yang and transcending cosmic constraints.

The method for refining and liberating departed souls follows the same principle: using one's pure yang Dao-Qi to transform the pure yin qi of the deceased. Through yin-yang resonance, the underworld and yang realm communicate, enabling salvation. However, attempting to liberate souls without distinguishing one's true yin and yang or mastering water-fire ascension-descent is like trying to feed the poor while lacking rice at home—utterly impossible.

The author Yuan Dafang (Daoist name Yuanjizi), who devoted himself to Daoist pursuits from youth and later collaborated with fellow practitioners to study esoteric methods, ultimately realized that substance and function are interdependent—Dao and its techniques share the same essence, differing only in application. During leisure, he systematically categorized various thunder rites, fulu (talismans), scriptural edicts, and other practices into coherent systems.

This passage comes from Zhao Yizhen's Yuan dynasty work Daofa Huiyuan (Collected Essentials of Daoist Methods), documenting soul-refinement rituals and talisman inscription techniques. The content divides into two main sections:

The first part explains the author's motivation for compiling these refinement methods. During the post-war turmoil when countless lives were lost, though possessing authentic Daoist transmission, the author found himself in dire circumstances—unable to practice undisturbed for universal salvation, yet unwilling to turn away seekers. Risking celestial secrets' disclosure, he systematized his master's refinement formulas and essential teachings from various schools into sixteen key points, hoping destined practitioners might comprehend heaven's original intent to deliver souls from suffering. The author accepts potential punishment for revealing secrets but warns against those who would use these methods for empty boasting or indiscriminate teaching, which would invite celestial retribution.

The second section details talisman inscription methods: The ritual master must arrange incense burners, water vessels, cinnabar ink, and brushes in a quiet chamber, then sit upright in stillness, eliminating distractions to enter samadhi beyond self and object. In this state, he visualizes paying homage to the Celestial Worthy (Tianshi), declares the zhaijiao ritual's purpose, and petitions for talismanic power. He then guides internal Qi (vital energy) from between the eyebrows (heavenly eye) to flow through the brush, drawing concentric circles on the talisman paper with a central dot symbolizing generative potential. Following the Five Phases' generative sequence (Wood→Fire→Earth→Metal→Water), he paints nine inward-to-outward spirals. Finally, his consciousness ascends with the brushstroke to the Niwan Palace (upper Dantian) at the crown, entering void reality. The text describes this Qi ascent as "a crimson sun soaring from the Niwan," symbolizing return to cosmic origin (Primordial Commencement), where the Three Luminaries (sun, moon, stars) illuminate, achieving heaven-human unity.

Note: Soul-refinement (liandu) is a Daoist ritual to liberate souls through water-fire purification; talisman inscription (shufu) requires internal cultivation; the Niwan Palace refers to the upper Dantian at the head's crown.

This scripture describes the concrete procedures for Daoist priests performing the "Refinement and Salvation" (Liandu) ritual—a ceremonial practice to liberate departed souls and assist their ascension to heaven.

The text first explains how specific talismanic incantations (Fulu) can harmonize the Qi of the Five Phases (Wuxing), summon deities from all directions (Baishen), and through ten transformative cycles (Shizhuan Huiling), enable souls to attain immortality by merging with the cosmic energies (Wanqi). The decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme Daoist deity, can immediately elevate souls to heaven. Other talismans for pardon or refinement must be inscribed following standard methods—using water-based or fire-based brushes as circumstances dictate—while the summoning or dismissal of spirits must align with Daoist principles. The priest must maintain absolute mental focus during the ritual; any distraction creates obstructions.

When entering the ritual altar, the priest approaches from the Earth Portal (a designated entrance), stands at the center gazing toward the Heavenly Gate (symbolizing the celestial realm), and inhales golden radiance until it envelops the entire body. Simultaneously, the priest circulates inner golden-light Qi (Jinguang Zhengqi), raising it from the Dantian to the brow where the Celestial Eye (Daoist third eye) projects the light outward, encircling the altar three times until the entire space—interior and exterior—is saturated with luminosity.

Next, the priest forms the Nine-Phoenix Hand Seal (Jiu Feng Shoujue), burns purification talismans in a water vessel, and invokes cleansing deities to sanctify the altar. Silent purification mantras follow, petitioning heaven and earth for purity. Participants then recite eulogies (Baogao) honoring Yuanshi Tianzun and the Jade Emperor.

With eyes closed and mind stilled, the priest visualizes the "central crucible" (Guizhong, a Dantian locus) within, observing as golden light expands to permeate inner and outer realms. The self is imaginally transformed into a perfected being (Zhenren), whose radiance reaches the celestial vault. The priest further visualizes host of heavenly deities, ten-directional Qi, and the illumination of sun, moon, and stars in the void. Concurrently, mudras summon the Three Platforms Star Lords (Santai Xingjun), the Southern and Northern Dipper Deities (Nandou/Beidou), Water-Fire Department generals, and the Four Symbols (Green Dragon, White Tiger, etc.) with the Eight Trigrams (Bagua) deities encircling the altar.

Ritual incense and talismans are burned, dispatched via divine messengers (Gongcao) to celestial authorities. Following liturgical protocols (Keyi), the priest petitions the sacred assembly, declaring the ritual's purpose. General-summoning talismans are then ignited to mobilize Water-Fire officials and other deities to their stations.

Finally, esoteric incantations for key generals are recorded: The mantra "Yu Hong Yu Chang" summons Xun and Bi generals, representing the body's Water-Fire essences; "Om Hong Zha Li" invokes Wu and Tu generals as embodiments of Yin-Yang Qi; while the Divine Tiger generals' chant correlates with the Big Dipper deities. Each mantra requires synchronized visualization and hand-seal techniques.

This scripture describes the specific procedures for summoning deities, establishing water-fire altars, and conducting soul-retrieval rituals in Daoist ceremonies.

The text first mentions the Seven Jade Maidens (seven female immortals) and Three Messengers (deities representing the upper, middle, and lower parts of the human body). It then presents secret incantations for summoning celestial healing officers and talisman messengers, containing special phonetic syllables.

When establishing the fire altar, the ritual master burns the "Fire Altar Establishment Talisman" while participants chant mantras related to the Southern Dipper Star Lords. The master visualizes starlight merging with lamplight, inviting the refinement deities from the Southern Chang Fire Palace, Solar Youth, Fire Bell General, and Fire Lord to descend. After burning the True Fire Talisman, the master forms the Sun Lord Mudra (a hand gesture), gathers solar essence to combine with their inner true fire, then exhales it into the fire altar to transform the space into the Vermilion Palace Fire Realm (abode of southern fire deities).

The water altar establishment follows similar procedures: burning the Water Altar Talisman while chanting Northern Dipper mantras, visualizing refinement deities from the Dark Profound Water Palace (abode of northern water deities), Lunar Jade Maiden, and Lady Yellow Blossom descending. The master forms the Moon Lord Mudra to gather lunar essence and merge it with their inner true water.

During water-fire fusion, participants recite the Great Brahma Hidden Language while the master forms the Five Peaks Seal (hand gesture) to welcome the wisdom light from the Three Pure Realms (Jade, Upper, and Supreme Purity). The master internally observes their Dantian (energy center), regulates breathing to achieve body-mind unity, embodying the symbolic union of sun and moon (Yin-Yang harmony).

For soul retrieval, the master burns Wisdom Light Talismans and Hell-Breaking Talismans, standing with specific footwork while visualizing the Celestial Worthy of Primordial Beginning (highest Daoist deity) seated in void space, radiating boundless light. Within this radiance appears the form of Salvation Deity (specialized in redeeming souls), whose energy merges with the Nine Heavens' primordial Qi and celestial lights to illuminate the altar. The master maintains the Five Peaks Seal to guide these energies.

This scripture outlines a complete Daoist ritual for the salvation of departed souls, comprising three essential stages:

The first stage is "liberation." When summoning the deceased through burning talismans (fulu), the ritual master harnesses the true Qi (Dao-Qi) within, visualizing golden light radiating from the Niwan Palace (upper Dantian) atop their head, merging with divine radiance from the heavens. Simultaneously, they envision infernal realms beneath their feet—specifically the Daoist hells of Luofeng and Quanqu—transforming these dark domains into lotus-filled pure lands through illuminating light. The souls are then guided along this luminous path by celestial generals to the ritual altar. A key teaching here emphasizes that all karmic obstructions stem from deluded thoughts—like binding oneself with imaginary ropes—and that true liberation comes from realizing the emptiness of mental constructs.

Next comes the "healing" phase. Upon the souls' arrival, the master invokes celestial physicians while channeling Qi through the heavenly eye acupoint. The recitation of the form-restoring mantra "Lianghan Ni... Ti Li Suo He" (each syllable corresponding to one of the five viscera: liver, heart, lungs, spleen, and kidneys) combines with universal primordial Qi (Brahma-Qi) to reconstruct the souls' ethereal forms. Importantly, true healing isn't mechanical application of specific talismans to specific organs, but rather resembles springtime Yang energy nourishing all creation holistically.

The final "ascension" stage (not detailed in the original text) exemplifies Daoism's principle of "internal cultivation and external methods" (neilian waifa). The master must harmonize internally cultivated true Qi with external ritual implements, operating through cosmic resonance between heaven and humanity. The core philosophy throughout is "all dharma originate from mind"—ultimate salvation always returns to awakening one's fundamental nature.

This passage describes several key steps in the Daoist "Refinement and Salvation" ritual (a ceremony for liberating deceased souls). It first explains how practitioners mobilize "yang essence" (pure yang energy) within their bodies to enlighten the yin souls of the deceased, facilitating their natural transformation. Souls clinging to illnesses from their past lives manifest as disabled forms; through the ritual master's guidance, they come to understand that their physical bodies have perished and that suffering is ultimately empty.

Next comes the "Rebirth" phase: The ritual master employs talismans such as the "Purification Talisman" and "Rebirth-Accelerating Talisman" in sequence, assisted by the Overseer of Rebirth (the divine official governing reincarnation). This helps female souls circulate their vital energy. Through specific hand gestures and visualization, the master aids all deceased souls—including unborn fetuses and even animal embryos—in completing the rebirth process.

During the "Ablution and Robe Transformation" stage: The master burns the "Soul-Cleansing Talisman" while visualizing true water (refined essence cultivated through practice) flowing from the crown of their head through their eyes into a ritual bath. Simultaneously, they contemplate the truth that "the mind is inherently stainless"—since the deceased no longer possess physical bodies, this symbolic bathing and robing ceremony merely helps release their attachments to sensations of filth and cold, similar in purpose to ancient burial objects (mingqi) placed in tombs.

The final "Bestowal of Nectar and Consecrated Food" ritual is described in greatest detail: Before offering food, the master holds sacred nectar water while reciting esoteric mantras (recorded here in Sanskrit transliteration), visualizing divine light from celestial deities infusing the offerings. Then they circulate their own "mysterious water" (refined essence) through the mouth and yellow court (Dantian region), transforming it into "divine yellow blossom water" (the immortal elixir described in Daoist texts) that merges with the offerings. After burning the "Food-Transformation Talisman" and chanting incantations, the master visualizes the food multiplying boundlessly to satisfy all hungry spirits. This entire process embodies the essence of Daoist ritual arts, integrating esoteric mantras, visualization practices (neiguan), and internal energy alchemy.

Holding a branch of kongqing (a Daoist ritual implement) in the right hand, one sprinkles sweet dew in all directions, visualizing all departed souls joyfully receiving its blessings. These ritual offerings (symbolic food used in salvation ceremonies) satisfy the hungry and cool those suffering from heat. The priest swallows the divine water from Huachi (nectar produced during inner cultivation), thereby extinguishing the heart’s fire and eliminating thoughts of hunger and thirst—so that the souls in the underworld may also be nourished. It must be understood that food and drink originally sustain the physical body, yet the departed no longer possess fleshly forms—so why do they still require nourishment? This is because remnants of their deluded cravings for sustenance remain unextinguished, and thus this ritual is performed to dissolve these illusions and awaken enlightenment.

Fire Refinement Segment:

The assembly recites the Dongxuan Lingbao Benzhang Jing (Scripture of the Numinous Treasure from the Cavern of Mystery) while the priest silently intones esoteric incantations (special syllables) in sequence with the scripture. Fire-refinement talismans (fulu) are burned to summon the Fire Lord, the officers of the fire department, and the Great Mystery Left Spirit (deities of the fire pantheon), guiding the souls to gather within a boundary of solar light for refinement. The priest secretly mobilizes the true Qi (vital energy) from the kidneys (the essence of Water, represented by the Kan trigram), causing it to rise like the sun to the Southern Palace (the seat of heart-fire), transforming into molten golden flames that shoot forth from the Celestial Eye (the point between the eyebrows). With an exhalation, a vast sea of fire spreads across the sky. The souls rejoice within the flames, and after this refinement, their forms are purified into the likeness of pristine infants.

Water Refinement Segment:

The assembly recites the Yuandong Yuli Baozhang Jing (Precious Scripture of the Jade Calendar from the Primordial Cavern) while the priest intones the secret water-refinement incantations (special syllables) in sequence. Water-refinement talismans are burned to summon the Water Lord, the officers of the water department, and the Great Mystery Right Spirit (deities of the water pantheon), guiding the souls to assemble within a boundary of lunar radiance. The priest mobilizes the true fluid from the heart (the essence of Fire, represented by the Li trigram), causing it to descend like the moon into the Jade Pool (the mouth), transforming into golden ambrosia. Stirring the nectar with the tongue (the Crimson Dragon), the priest exhales to create an ocean of purifying water. The souls bathe joyfully in its nourishing light, emerging with radiant countenances and dignified forms after their spirits are cleansed.

Unified Salvation:

The assembly chants these two supreme and profound scriptures in unison. The priest gathers and harmonizes the Five Phases (Wood, Fire, Earth, Metal, Water), balances the four symbolic senses (eyes, ears, nose, and tongue), and guides the dual forces of Yin and Yang Qi to converge along the Yellow Path (the energy channel), unifying the three natures—Jing (essence), Qi (vital energy), and Shen (spirit)—into the Dantian. By regulating the fire talismans and blending water and fire, the priest attains a state where body and mind are one, nature and life intermingle, and all obstructions—internal and external—are dissolved. All the immortal spirits and departed souls participating in the salvation also reach this state. The priest then commands the Great General of the Fire Bell (a divine guide of souls) to escort them upward, while simultaneously raising their own true fire like a bell into the Muddy Pellet Palace (the crown-point acupressure point), where it bursts forth from the Baihui point (top of the head), illuminating the ten directions with solar radiance.

Countless wandering souls ascended slowly by the light of the Fire Bells, reaching the highest celestial realms. At this moment, all transformations returned to stillness, merging with the Great Void (cosmic origin), where boundaries between heaven/earth and self dissolved into unfathomable mystical enlightenment.

An immortal master's verse says: "Using my own pure Yang Qi to refine the wandering souls' Yin substance requires no external methods of water-fire ascension. When that spark of spiritual light soars into emptiness, it marks the moment when souls transform into Golden Boys and Jade Maidens reborn." Yet special caution is needed—during this refinement process, not the slightest attachment should remain. Even dust-like stray thoughts could hinder complete liberation, delaying the souls. Practitioners must remember this well.

Regarding the sequence of refinement rituals: Different Daoist lineages vary in when to impart precepts and bestow Fulu (talismans and registers, sacred documents for divine communication). Some advocate granting precepts after soul refinement, but this creates obstacles. The proper approach mirrors a novice's path—first uphold precepts and receive Fulu, then purify one's discipline before hearing the Great Dao and practicing accordingly, ultimately attaining perfection. The same principle applies to liberating souls: first transmit precepts and Fulu, then perform refinement.

Upon completion, all phenomena empty, leaving only primordial truth. Thus liberated souls transcend the Three Realms, wandering freely in the Shangqing heavens. As for burning ritual banners and spirit money, this follows ancient silk-burning sacrificial customs, primarily expressing sincerity. Skillful refinement masters utilize ordinary fire's upward nature to assist the Fire Bells' radiance in elevating souls—yet this isn't the essence of liberation. Those misunderstanding these burnt offerings as directly affecting the underworld may trap lower-grade souls in material attachments, preventing liberation.

Fulu function as "talismans for authentication, registers for verification," akin to contractual documents. As early as the Dragon Han kalpa (cosmic cycle), the Primordial Heavenly Emperor commanded celestials to trace the pre-cosmic cloud-script, forming the foundational talismanic scriptures. These documents were originally stored secretly in the celestial...

This scripture explains the fundamental principles and application methods of Daoist Fulu (talismans and registers) — sacred symbols used for divine communication and exorcism.

In the primordial time before Heaven and Earth separated, humanity and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) were originally one. Though our physical forms emerged after the formation of Heaven and Earth, our true mind existed before them—indeed, Heaven and Earth arose from this very origin. Therefore, when drawing talismans, the ritual master must silence all distracting thoughts, maintain absolute purity, and return to the primordial state before the division of Heaven and Earth, when the Three Qi (Jing, Qi, and Shen, the three fundamental energies) were yet undifferentiated. In this profound stillness, the brush is suddenly lifted, and the talisman is drawn with Ancestral Qi (the primordial vital energy). Such a talisman becomes the embodiment of the master’s divine Qi. Though it may appear as mere ink on paper, it aligns perfectly with the original intent of the celestial deities when they first created these sacred symbols.

To ordinary eyes, it is just a pattern drawn in red ink, but to spirits and ghosts, it shines as golden jade-script, illuminating the dark realms of the underworld. When such a talisman is used to communicate with the netherworld, spirits respectfully comply; when employed to liberate souls, the deceased may behold the light and ascend. If one fixates only on the external form of the talisman, clinging to the superficial aspects of ink and strokes, they completely miss the original intention of the patriarchs who established these sacred arts.

An immortal master once composed a verse: True Daoist methods must align with the primordial Dao; incantations and rituals are profound and ineffable. The highest form of Daoist practice appears as empty nothingness—if one merely focuses on talismans and spoken formulas, their efforts will be in vain. Those who truly understand should realize their original mind before even lifting the brush, possessing the "Eye of Right Dharma" (correct insight in cultivation). Only then can they naturally manifest wondrous effects in any situation, with every application perfectly in accord with the Dao.

These reflections were reverently recorded by the later disciple Zhao Yizhen. He emphasizes that the efficacy of talismans depends entirely on the inner cultivation of the practitioner, who must return to the primordial origin rather than cling to external forms. When one’s practice reaches a certain level, the talismans will naturally produce inconceivable power.