《道法會元》Vol. 244

This scripture primarily enumerates the important patriarchs and perfected beings (zhenren) in the Lingbao (Numinous Treasure) lineage, showcasing the genealogical transmission of this major Daoist school.

The text begins with the three supreme deities: the Jade Purity Primordial Heavenly Sovereign (one of the Three Pure Ones, the highest Daoist trinity), the Supreme Lord of the Dao (i.e., Lingbao Tianzun, the second of the Three Pure Ones), and the Purple Palace Great Hua Heavenly Emperor. It then lists important divine rulers from the eastern and western realms: the Eastern Flower High Minister Azure Lad Dao Lord (a deity governing the eastern immortal realms), and the Western Numinous Golden Truth Brahma Qi Primordial Goddess (a western female divinity).

The text proceeds to detail generations of transmitted perfected beings, including:

• The Three Perfected of Great Mystery: Perfected Beings Yu Luoqiao, Zhen Dingguang, and Guang Miaoyin
• Perfected Being Xu Laile (Perfected of Cavern Mystery, Supreme Ultimate, Great Void, and Numinous Response)
• Ge Xuan (Immortal Elder Ge, renowned Daoist of the Three Kingdoms period)
• Ge Hong (Eastern Jin Daoist theorist, known by his sobriquet Baopuzi)
• Lu Xiujing (Southern Dynasties Daoist who systematized Daoist scriptures)
• Ning Quanzhen (Southern Song Lingbao lineage master)
• Lin Lingzhen (Yuan dynasty Lingbao ritual master)
• The 39th Celestial Master Zhang Sicheng (Yuan dynasty Zhengyi lineage Celestial Master)

Each perfected being's name is accompanied by their courtesy name (zi), sobriquet (hao), or honorific title—such as "Master Jianji" (Lu Xiujing) or "Baopuzi" (Ge Hong)—reflecting the Lingbao school's meticulous recording of its transmission lineage. These figures form the Lingbao transmission lineage from the Han-Jin period through the Yuan dynasty, demonstrating the school's characteristic deification of historical figures.

Ning Quanzhen (originally named Ning Benli, courtesy name Daoli) was a native of Kaifeng during the Northern Song dynasty. Adopted by the Pei family in his youth, he displayed extraordinary intelligence and photographic memory, mastering classics spanning philosophy, medicine, divination, and particularly excelling in astronomical calculations and prognostication. Though poverty forced him to work as a minor clerk in the Six Ministries, his heart yearned for the Daoist ideal of serene Wuwei (non-action).

The Minister Wang Gu (direct disciple of the Perfected Being Danyuan), recognizing his Daoist aptitude, recommended him for a secretarial post. When Wang invited the eminent adept Tian Lingxu—who had received transmissions of the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures from Lu Xiujing at Mount Lu—to his residence, Ning was assigned to transcribe Daoist texts. Demonstrating innate affinity with the Dao, Ning intuitively grasped profound scriptures and often made personal copies. Tian discerned his celestial predestination, silently approving without explicit acknowledgment.

Later, Tian advised Wang: "The Pei family's adopted son possesses profound roots and extraordinary bone structure. Destined for greatness, he alone can revive the Donghua lineage." Thus Ning formally received Shangqing (Highest Clarity) teachings. Through diligent cultivation, he attained spiritual communion with deities, gaining renown throughout the capital.

During the Jingkang Incident, he fled south with his birth mother. Earlier, the celestial official Yang Siming had attained the Dao on Huayang Mountain, presenting forty-nine scrolls of the Lingbao Mystical Models and jade-register talismans (Fulu) to the imperial court. On his deathbed, Yang instructed disciple Shi Zixian: "Transmit these only to one wearing crimson robes." When Shi later encountered Ning (still surnamed Pei) in Jiangnan, this karmic transmission of Daoist methods was fulfilled.

(Note: The text contains several historical and sect-specific references requiring contextual knowledge:

1. 东华派 (Donghua lineage) - An important Daoist branch

2. 上清道法 (Shangqing teachings) - Highest Clarity tradition

3. 灵宝玄范 (Lingbao Mystical Models) - Lingbao school scriptures

4. 绯衣 (crimson robes) - Color symbolism in Daoist transmission protocols)

Shi Jun (personal name) mentioned that he had previously received blessings from his late teacher "Feiyi" (Scarlet Robe), and only later realized "Feiyi" referred to a surname. He then transmitted cultivation diagrams and heart methods to his disciples. Soon after, his mother passed away, plunging him into profound grief. By that time, all his brothers had already departed, leaving no direct heir in the family line—it was only then that he reverted to using the Ning surname.

During the Shaoxing era (reign period of Emperor Gaozong of Southern Song), when the emperor was residing in Wuhui (modern Hangzhou region), in the eleventh month of the sixteenth year, Gaozong prepared to conduct a grand suburban sacrifice. However, continuous rain and snow caused visible distress on the emperor's face. Someone suggested summoning Shi Jun to perform prayers. On the morning of the jiaxu day during the ancestral temple sacrifice, the skies suddenly cleared. The next day (yihai), after offering sacrifices to the Grand Year Deity (Taisui Xingjun), the wind and snow resumed that evening while the emperor stayed at the Qingcheng fasting palace. The emperor immediately sealed incense and dispatched a eunuch to Shi Jun's quiet chamber (a cultivation space) for assistance.

After expressing gratitude for the imperial favor, Shi Jun remarked that with only an hour or two remaining before the formal ceremony, there was no time to draft a memorial. He took water, sprayed it onto the wall, and suddenly, radiant light manifested upon it. He instructed the incense-bearing eunuch to observe carefully—it was none other than the Supreme Sovereign Daojun (a revered Daoist deity) descending in divine manifestation. Shi Jun requested the eunuch to convey the emperor's earnest plea for a single day of clear weather, to which Daojun nodded in assent before withdrawing.

As the eunuch rode back to the palace to deliver the message, he saw the dark clouds already dispersing upon reaching the palace gates. On the morning of the bingzi day, when the emperor ascended the altar to perform rites, the three celestial stars (symbolizing auspiciousness) were clearly visible amidst swirling clouds of color. The ceremony concluded by the fifth watch, and only then did the wind and snow return. Court officials recorded this event in the imperial archives as an auspicious sign.

Later, the Prince of Enping invited Shi Jun to his residence to conduct a grand zhaijiao (Daoist purification ritual), secretly conveying Emperor Gaozong's decree and presenting two sealed memorials. After reverently accepting them, Shi Jun announced that he had received a celestial edict: regarding the two characters "loyalty" and "filial piety" mentioned in the memorials, the former ("loyalty") was temporarily inadmissible, while the latter ("filial piety") was granted—an implicit reference to the emperor's concerns about reclaiming lost territories and securing the imperial succession.

In the thirty-eighth year of Shaoxing, when the Jin ruler Wanyan Liang invaded southward across the Huai River, panic spread throughout Jiangnan. The court was in turmoil as battle reports flooded in. Emperor Gaozong summoned Shi Jun to the palace, where he privately presented a celestial memorial and later recited its contents verbatim. He reported that the Supreme Emperor of Emptiness (Xu Huang Shangdi, the highest Daoist deity) had bestowed an arrow, while the Numinous Flying Jade Maiden delivered an oracle: "Heaven has decreed the demise of this barbarian—peace shall return to the realm in three days." Initially kept secret, these words proved true when, three days later, news arrived of Wanyan Liang's death—slain by his own mutinous officers, struck down by an arrow. The emperor immediately ordered the Hanlin Academy to issue an imperial proclamation.

This account recounts a Daoist story from the Southern Song Dynasty involving court politics and sectarian rivalries. The protagonist, a Daoist priest referred to as "Master" (possibly Bai Yuchan), gained imperial favor through accurate prophecies but consequently attracted jealousy and slander.

At the time, an academician wrote in a memorial the phrase "Heaven shall destroy this barbarian." When the emperor inquired about its origin, the scholar explained that a golden-armored deity had appeared to him at night, declaring this as the Heavenly Emperor's decree. Pleased, the emperor bestowed upon the scholar the title "Dongwei Eminent Master" and later promoted him to "Advisory Master," entrusting him thereafter with overseeing all court zhaijiao (Daoist purification rituals).

Liu Nengzhen, the Left Capital Daoist Registrar (official overseeing Daoist affairs) who had enjoyed imperial favor across two reigns, grew envious of the Master's efficacy in composing memorials (documents communicating with the Heavenly Emperor) and began slandering him. After Emperor Xiaozong ascended the throne, Zhang Jun was appointed Chief Military Commissioner. When the Master predicted Zhang's military campaign would fail and lead to his demotion, an enraged Zhang imprisoned him.

During his ten-day imprisonment, the Master maintained unshaken composure. Zhang Jun's subsequent military defeat and demotion fulfilled the prophecy. Liu Nengzhen ultimately died in disgrace, recorded as "a treacherous disciple who betrayed his master." Thereafter, the Master retreated to deep mountains for intensive cultivation, yet scholar-officials continued seeking him out in steady streams.

Commoners in Zhejiang often pooled resources to invite him for zhaijiao rituals—whether for soul salvation, pacifying conflicts, or praying for rain or clear weather—all proving remarkably efficacious. Around Mount Tiantai's Jinzi Peak, flying monkeys frequently caused havoc. A local named Wu Chongzhe... This narrative illustrates the close relationship between Daoism and politics in Song Dynasty, while reflecting contemporary belief in the efficacy of Daoist ritual practices.

This account chronicles the later years of a Daoist adept (referred to as "the Master"). Though struck blind by celestial punishment for accepting offerings from malevolent spirits, he remained profoundly versed in the essentials of Daoist practice.

One remarkable detail stands out: despite his blindness, he could identify scattered scriptures by touch alone, knowing both their titles and exact contents. When distant students came seeking instruction, he could discern their names and moral character without meeting them. He transmitted his lineage of Daoist methods to Zhao Yifu, whose name was recorded in the imperial genealogy (yudie).

Many scions of noble families sought him as teacher—figures like He Chunzhen and He Su offered substantial sums to host his teachings. In his final years, he resided primarily with He Chunzhen. In the seventh month of 1181 (the xinchou year of Chunxi era), when He Chunzhen was away, the Master sensed his impending "shedding of the mortal form" (a Daoist term for the physical death and spiritual ascension of an enlightened being). He sighed: "My karmic retribution in this life is exhausted—how could I approach the Jade Purity (the celestial realm of the Primordial Heavenly Worthy) bearing this sinful body?"

Then miraculous events unfolded: having a youth fetch water to wash his face, his blind eyes restored their sight; threading an embroidery needle, he displayed spiritual powers. To a maidservant who had served him for decades, he remarked: "After thirty years unseen, your hair has turned white." Finally declaring with peace: "Now I may face the Jade Purity without shame," he soon experienced his ascension during the Zhongyuan Festival (Ghost Festival), witnessed by disciples amid celestial music, sweet dew descending from heaven, and divine fragrance filling the chamber.

Born in 1101 (the xinsi year of Jianzhong Jingguo era), the Master lived eighty-one years. Disciples interred him at Tong Mountain in Yongkang. Later, Zhao Yifu's memorial requesting posthumous honors received celestial approval, confirming the Master's attainment of Daoist perfection. This narrative illustrates how even an adept punished by heaven could, through sincere cultivation and repentance, ultimately achieve the authentic fruit of practice.

This passage records the life of the renowned Southern Song dynasty Daoist master Lin Lingzhen (courtesy name Weifu, sobriquet Shuinan). Born into an official family from Pingyang's Lin'ao village in Wenzhou, his grandfather Lin Jie had served as Military Classics Officer, while his father Lin Sisun attained the rank of Protectorate Commandant. His mother Madame Xu, sister of Imperial Academy scholar Xu Yanfu, came from a devout Daoist household that cultivated virtue despite their wealth.

After years of childlessness, Madame Xu would burn incense at dawn and midnight in prayer. She later dreamed of floodwaters surging from the south bearing an infant in a wooden basin, whom she rescued before soon conceiving. Lin Lingzhen was born on the 28th day of the ninth lunar month in 1239 (the jihai year of the Chunyou era). Displaying exceptional intelligence from childhood, he mastered Confucian classics and historical texts while developing particular expertise in Daoist scriptures, thoroughly studying the "Four Supplements and Three Wonders" (key Daoist texts) and "Secret Tallies of Yin Completion" (essential cultivation techniques). Though taciturn by nature, his literary brilliance earned admiration from local scholars.

Despite his erudition, Lin repeatedly failed imperial examinations, eventually receiving only the nominal title of Gentleman for Office. Witnessing turbulent times, he awakened to life's transience—recalling the "Yellow Millet Dream" allegory—and abandoned Confucian pursuits for Daoist cultivation. Donating his family fortune, he converted their estate into a Daoist temple named Danyuan Guan ("Elixir Origin Temple"), referencing neidan (internal alchemy) terminology. In homage to his mother's dream of "waters from the south," he adopted the sobriquet Shuinan ("South of Waters") and named his residence "Shuinan Blessed Land." Later ordained by senior Daoist official Dai Wei, he rose to prominence within the Daoist hierarchy.

Sun Shi, a dedicated Daoist practitioner, oversaw the reconstruction of the temple's interior and exterior, carving exquisite stone steps and sandalwood pillars that revitalized the entire monastery. He often spoke of studying the Dao for many years under Master Xu Yi (Lin Gong) and Master Donghua (Xue Gong), fortunate to have grasped the true essence of the Great Dao (Da Dao) and mastered its profound principles. How could he keep such knowledge to himself? Thus, he inherited the teachings of the Donghua lineage, becoming a master of his generation who took upon himself the mission of delivering both the living and the deceased, frequently presiding over grand Universal Salvation rituals (Pudu Fahui)—large-scale Zhaijiao ceremonies for the liberation of souls.

His innate disposition resonated deeply with the Dao's truths, enabling him to open the gates of the underworld, and his spiritual attainments manifested tangibly. Unfortunately, a fire later devastated the temple, yet Sun Shi remarked, "Heaven and earth are vast—where cannot one practice the Dao?" He then retreated to seclusion on Mount Fanzhi, cultivating in a cave for nearly three years. A traveler returning from Mount Kuoshan reported having dreamt of a Daoist sitting cross-legged in meditation, reciting scriptures amid radiant divine light (Shen Guang) and auspicious clouds—an outward manifestation of Sun Shi's inner cultivation, a feat often celebrated among his fellow practitioners.

Hearing of his virtue (De), the 38th Celestial Master (Tianshi)—leader of the Zhengyi (Orthodox Unity) tradition—sent envoys to invite him. Sun Shi responded with effortless wisdom, expounding the mysteries of the Dao in detail, to which the Celestial Master joyfully exclaimed, "To think such an exalted adept dwells in Yongjia!" He appointed Sun Shi as the Xuanyue (Mysterious Learning) lecturer of Wenzhou Circuit (a Yuan-era administrative region) and later promoted him to Daolu, an official post overseeing Daoist affairs. Yet Sun Shi remained humble, withdrawing to his monastery to compile ten volumes of The Book of Salvation (Jidu zhi Shu) and two volumes of The Profound Principles of Talismanic Seals (Fuzhang Aozhi), works encompassing rituals from imperial heaven-worship ceremonies to folk rites for averting calamities and seeking blessings.

Later, while traveling through Mount Kuaiji, he was captivated by its towering cliffs and resplendent clouds. Carrying his writings, he journeyed to renowned sacred mountains. At Dragon-Tiger Mountain (Longhu Shan), the ancestral seat of the Celestial Masters, he paid homage to the 39th Celestial Master. Their dialogue flowed with mutual admiration, prompting the master to order Sun Shi's works preserved in the canon and printed for dissemination. He also bestowed upon him the honorific title "Master of Lingbao, Comprehender of Mysteries and Expounder of Teachings" (Lingbao Tongxuan Hongjiao Fashi) and appointed him abbot of Wenzhou's Tianqing Monastery.

This passage records the later years of a highly revered Daoist master. During his retreat at Tianqing Temple (a Daoist monastery), the master gathered numerous disciples—over a hundred locally, along with eminent Daoists from various traditions. Notable figures included Gao Xian and Master Dong from the Celestial Master (Tianshi) tradition, Master Wu Xianxian from the ancestral altar, Master Xie from Jinhua, and Master Zhou from Kuocang, all distinguished personalities in the Daoist community at the time. Seekers of the Dao came in an unending stream, reflecting the flourishing scene of his teachings.

In his later years, the master resided peacefully at Tianqing Temple, no longer traveling afar. He often cultivated in quiet chambers with burning incense, preserving his innate purity. To all who came seeking instruction, he patiently imparted wisdom, embodying the spirit of "teaching without discrimination." One summer, he wrote to his disciple Tianren: "My dharma-transmitting disciples are all far away, but you share the deepest karmic bond with me in this spiritual lineage." He invited Tianren to assist in preparing the Zhaijiao (purification ritual) for the Zhongyuan Festival, an important Daoist observance.

On a summer night, while enjoying the cool breeze on the veranda with his disciple Cunyi, the master reflected on his grandfather’s early passing before sixty and remarked that he had already lived to sixty-four (corresponding to the sixty-four hexagrams of the Yijing), expressing contentment. After drinking joyfully under the moonlight, he sat upright on his couch and told his attendant, "I am leaving." When Cunyi asked for a parting verse, he replied, "Why cling to worldly words?" By the time the attendant returned with a lamp, the master had already peacefully achieved "feathered transformation" (yuhua, the Daoist term for the passing of an enlightened being)—on the twenty-first day of the sixth month in the Renyin year of the Dade era.

The master’s demeanor was as gaunt and refined as a crane, his character as lofty as a pine, unmistakably resembling the enlightened sages Xu Changshi (Xu Xun) and Tao the Recluse (Tao Hongjing). Though his forthright nature and austere lifestyle often clashed with worldly conventions, they harmonized perfectly with the Dao. His departure was as natural as a lone cloud drifting away or molten gold dissolving in fire, embodying the Daoist ideal of "mysterious unity" (xuantong). Later, his lay son Boxiang and disciples escorted his coffin back to his hometown, where he was buried that winter at Fanzhi Mountain.

The author, Tianren, recounts his early fortune in becoming the master’s disciple and receiving fragments of the true transmission, here commemorating his teacher’s virtue. Through concrete anecdotes, the text vividly portrays the master’s transcendent demeanor and serene acceptance of life and death.

This scripture outlines a complete Daoist cultivation method, emphasizing the connection between scripture recitation and attaining immortality. Practitioners must first complete the "Red Heaven Dao" stage of cultivation, during which auspicious signs appear—such as five-colored lions and golden light radiating in myriad beams. Upon reaching a certain level of attainment, one can ride the qi of the nine numinous energies to ascend through the celestial gate, even directly entering the Great Canopy Heaven (Da Luo Tian, the highest realm in Daoist cosmology).

The text cites testimonies from several perfected immortals (Daoist honorific for realized beings): Master Tian states that reciting just one hundred characters of the Great Grotto Scripture (Dadong Zhenjing) daily for one year leads to becoming an earth immortal (a preliminary rank), two years to a spirit immortal, and three years grants entry to the celestial immortal's inner court (a higher heavenly realm). Master Ning adds that sincere devotion to the Dao alone—even without rigorous cultivation—can result in posthumous liberation through "corpse liberation" (shijie, a unique method of transcendence).

The practice involves visualization (imagery formed through meditation): envision the crown of the head as Mount Kunlun, the eyebrows as a celestial canopy, and the hair transforming into stars. The specific method is as follows: select either the Red Heaven or Great Canopy Heaven as the cultivation site, form the jade seal mudra (a specific hand gesture), sit upright, and tap the teeth thirty-six times. At this point, celestial music will resound—golden bells and jade chimes—followed by the emergence of the "Primordial Golden Script" (Yuanshi Jinshu) from the Yellow Court (the Dantian region). These are primordial characters existing before the division of heaven and earth.

The text culminates with the key to cultivating the "millet-sized mystic pearl": the ancestral qi (zuqi, the most fundamental energy) ascends through the dual passes of the spine (critical points along the Governing Vessel) to the Muddy Pellet Palace (niwan gong, the upper Dantian), condensing into a pearl the size of a millet grain at the crown. Another thirty-six tooth-taps gather all primordial qi into this pearl. The scripture particularly stresses the rarity of the Jade Purity Hundred Characters (Yuqing Baizi), hidden within the ninefold golden palace—a treasure encountered once in ten thousand kalpas—and mandates its secret preservation, warning against careless disclosure.

This passage describes an advanced Daoist visualization technique (neiguan cunxiang, or inner observation meditation), which unfolds through several key stages:

The practitioner first visualizes transforming into withered wood and yellow reeds, then imagines wispy smoke rising from the heart to ignite a celestial fire that reduces the dry vegetation to ashes. From these flames arises a pure breeze that sweeps everything clean, bringing the mind to a state of luminous emptiness (taixu, the Great Void).

Next, one visualizes a pool of clear water appearing in the void, with the qi (energy) of the five directions (east, south, west, north, and center) floating on its surface. From the water's depths emerges a lotus flower, within which materializes a radiant infant of five colors—this represents the practitioner's "Primordial Life True Person" (yuanming zhenren, the original spirit). Simultaneously, the three lights of sun, moon, and stars (san guang) flow from the Jade Pillow acupoint (at the back of the head) to the Hall of Impression (between the eyebrows), then merge and are swallowed down to the dantian (lower energy center).

As these gathered lights rotate in the dantian—first the size of a coin, then expanding to fill heaven and earth—the practitioner sits serenely within this solar radiance, entering the realm of the "Great Crimson Heaven" (Tai Chi Tian, one of Daoism's thirty-six highest celestial realms). Through regulated breathing and mantra recitation, the sun and moon are then visualized emerging from the left and right eyes respectively, ascending via the nose to the Mud Ball Palace (the crown of the head), forming a nine-colored halo behind the skull.

The practice culminates by summoning the Five Directional Divine Generals (wu fang shen jiang), each leading celestial troops—half of their forms visible, half merging with the heavenly realms. This intricate visualization process ultimately unites the practitioner with the cosmos.

The terms "Crimson Heaven" (Chi Tian) and "Great Crimson Heaven" (Tai Chi Tian) refer to elevated celestial spheres in Daoist cosmology, while "Mud Ball" (niwan), "Yellow Court" (huangting), and dantian denote vital bodily energy centers. This method synthesizes neidan (internal alchemy) and cunsi (visualization) techniques, requiring profound meditative stability and cultivation to accomplish.

This scripture describes the detailed procedures of the Daoist "Morning Dipper" (Chaodou) ritual. As an important Keyi (liturgy) in Daoism, Chaodou refers to the practice method where a master communicates with the Big Dipper through cunxiang (visualization meditation) and qiajue (hand seals).

First, the master visualizes guardian deities protecting the ritual space within a water boundary (aquatic sacred enclosure), with a zhenren (perfected being) seated at the center. The ceremony proceeds with striking the Celestial Bell, Celestial Chime, and Celestial Drum while reciting incantations to summon the Dragon-Tiger Lords (guardian deities) and the Five Directional Officers (directional spirits). At this moment, the sounds ascend to the Nine Heavens (highest celestial realm) and descend to the Nine Earths (deepest underworld), resonating throughout the Ten Directions (entire cosmos). The master then ascends into the Dipper Throne (Big Dipper constellation), where banners flutter amid thunder and firelight, with the zhenren serenely seated within golden radiance.

When formally commencing Chaodou, the master begins from Tai Chi Tian (a Daoist celestial realm), stepping through the Nine-Star Gangbu (special ritual steps) with their entire body enveloped in golden light. They visualize the Four Seasonal Officers (seasonal guardian deities) protecting the front, flanked by green, white, red, and black divine generals on either side, along with embroidered-robed youths holding ceremonial staffs. The practitioner presses their tongue against the palate (a cultivation technique) while visualizing the five organs emitting auspicious five-colored lights that form a rainbow bridge leading to the Dipper's Mouth (entrance to the Dipper constellation). Forming the Golden Tower Hand Seal, they dispatch merit officials (divine functionaries) to guide the way.

Next, the master holds their breath in meditation, following messengers to ascend the Twelve-Storied Tower (celestial structure), crossing the Crimson Bridge (immortal bridge) to traverse thousands of miles until reaching the Golden Gate. At the Central Heavenly Gate (celestial portal), the Dipper Messengers and the On-Duty Star Officials (celestial administrators) await inside. Passing through three successive gates, they behold the golden plaque of the "Northern Pole Numinous Truth Hall," its interior resplendent with gold and jade, bathed in divine radiance. After paying reverent homage, the master ceremoniously withdraws.

For sequential palace worship (visiting each stellar palace in order), one must first pay respects to the Two Emperors (Yin-Yang Dipper Lords), then proceed to visit each palace according to the day's yin or yang nature in different left-right sequences. The Auxiliary Star (sixth Dipper star) and Assistant Star (seventh Dipper star) receive special veneration. After completing the circuit, the master exits through the Central Heavenly Gate, escorted back by merit officials and embroidered-robed envoys. Finally returning to Tai Chi Tian, the ritual concludes with scripture recitation, tooth-tapping (cultivation technique), and saliva-swallowing (internal practice) according to the Dipper-Stepping ceremonial regulations.

A special note mentions that if golden youths and jade maidens bearing golden summons appear, the master may ascend to the hall for audience. This requires performing the fourfold prostration, ascending via the right staircase and descending via the left—the entire ceremony solemn and imbued with sacredness.

This scripture describes the complete ritual procedures for Daoist Neidan (internal alchemy) practice and the ceremonial worship of the Northern Dipper deities. Practitioners must first undergo a series of purification preparations for body and mind:

Begin by paying reverent homage beside the True Lord of the Northern Dipper (a stellar deity venerated in Daoism), kneeling sincerely to request a response through golden documents. Then descend via the right staircase, performing four prostrations before the jade steps while silently reciting secret incantations. At this stage, golden light will be seen filling the space below the jade steps, condensing into mystical characters (possibly one or seven), followed by another four prostrations according to the manifested signs.

After completing these steps, the practitioner must descend through the Twelve-Storied Tower (a technical term referring to the throat area in bodily cultivation) and return to the Crimson Palace (heart center). Here begins the morning practice by reciting essential passages from the Scripture of the Northern Dipper.

The cultivation process involves: regulating breath to calm the mind, rolling the tongue against the upper palate to form a "bridge," and gathering the Qi (vital energy) of the five viscera to transform into auspicious clouds. In meditation, the practitioner ascends this bridge to behold the eleven Dipper Deities stationed in their respective palaces. During worship, Yang energy rises from the left side while Yin energy ascends from the right.

Preparatory practices include: purification from defilement, incense burning, forming hand seals (Double Jade Seal technique), breath regulation, teeth tapping, and visualizing the five viscera through inner observation. Next, envision the body being purified by true fire like dry wood turning to ashes, scattered by nasal breath; then visualize kidney water as an ocean cleansing the entire body. The left hand traces the Twelve Palaces (meridian points), forming Five Directions hand seals to draw in Qi, ultimately condensing into an infant form (internal elixir) that gradually matures into a perfected being (manifestation of the Shen/spirit).

In external visualization, the Four Directional Animals (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) appear, with nine solar rays illuminating the left and ten lunar rays shining on the right. At this stage, one sees the seven stars of the Northern Dipper ascending along the spine, with the nose pointing toward the Gang Star (handle of the Dipper). Then press the tongue against the palate to let spiritual light descend from the crown, swallowing saliva as it flows through the Middle Dantian (solar plexus) to the Lower Dantian (below the navel), before guiding Qi upward with nine leftward rotations returning to the heart, merging with the heart's radiance.

Finally, visualize the Primordial Life Spirit (original destiny) appearing about three inches tall, envisioning the crimson heavens like a red tangerine. After reciting all incantations, perform the Steps of Yu (treading the Dipper's stars), circling once clockwise and once counterclockwise, returning to the Dipper's mouth via the Three Platforms stars (auxiliary Dipper stars). Now summon the Four Duty Officers (deities of year, month, day, and hour) ahead and the Embroidered Robe Messenger (divine courier) behind, visualizing the five-colored Qi clouds of the five viscera carrying the elixir-infant through the Twelve-Storied Tower. The tongue-bridge guides the ascent for ten thousand miles until reaching the golden plaque beneath the Heavenly Gate. For the Incense Offering ritual or formal audience with the Dipper, follow specific protocols to state petitions to the Qingtuo Attendants (Dipper attendants) before entering the Heavenly Gate.

Outside the Northern Pole's Lingzhen Hall (an important Daoist sacred hall), the on-duty constellation deities guide practitioners inside. The hall contains twelve seats for presenting memorials and reciting scriptures. When chanting the Dongzhen Jing (Scripture of the Cavern of Perfection), it is like paying homage to the Three Pure Heavens (Jade Pure, Upper Pure, and Supreme Pure). Practitioners arrive before the Central Heavenly Gate, riding crimson light as they ascend a vermilion immortal bridge, beholding resplendent golden towers.

They then pass successively through the Zhengyang Heavenly Gate, Donghua Heavenly Gate, and Yangjing Heavenly Gate, paying respects to the Three Perfected Lords—Tang, Ge, and Zhou (venerated Daoist immortals)—to present their petitions. Finally, they reach the Liao Yang Hall of the Golden Palace, where they light incense and chant scriptures or submit memorials seeking divine response. Below the altar table, a solemn array of jinghong (sacred energy fields) manifests, shimmering with jade-green hues. During scripture recitation, the deities of the Thirty-Two Heavens of Primordial Beginning (the highest celestial realms) join in chanting, awaiting the divine reply.

When refining the Golden Elixir (Jindan), the millet-sized pearl (the nascent form of the elixir) bestowed by the Celestial Worthy of Primordial Beginning undergoes nine cycles of refinement (jiuzhuan), merging with the qi of the Primordial Origin (xiantian zhi qi) to form the embryonic foundation, spontaneously manifesting the perfected body. This is the supreme method of the Numinous Treasure tradition.

The practitioner enters the meditation chamber, sits upright facing east, lightly taps their teeth three times, and forms the Jade Pure Hand Seal (Yuqing Jue), calming the spirit and settling the breath to eliminate distractions. The mind focuses intently on the dantian (lower energy center), where the Primordial Ancestral Qi (zuxian zhi qi) resides—a square inch of space, closer to the navel in front and the kidneys behind, flanked by the ribs on either side. This inch of qi is where the Supreme Void's Primordial Celestial Sovereign forms the elixir embryo, displaying the Five Phases' (wuxing) colors: red above, black below, green to the left, white to the right, and yellow at the center. Ultimately, it condenses into a millet-sized Golden Elixir.

First, the practitioner gently exhales a turbid breath, then holds the breath and concentrates the spirit. Suddenly, the Primordial Qi bursts forth with golden radiance, ascending to the Hua Pool (the mouth), shining as brightly as the midday sun. After lightly rinsing, the golden light is swallowed, merging with the Five Phases' qi to coalesce into the millet-sized Golden Elixir. Through repeated practice over time, the elixir stabilizes, culminating in the attainment of the Perfected Person (zhenren) state. At this stage, the Perfected may ascend with the Celestial Worthy of Primordial Beginning to meet the Celestial Emperor, roaming the cosmos without hindrance.

When the Golden Elixir first forms, it gleams brilliantly before gradually transforming into a body of divine jade. When appearing before the Celestial Emperor, the Perfected dons robes corresponding to their cultivation level, holding a jade tablet (yu gui) as a ritual implement, merging with the emperor's presence. For martial endeavors, they wield a sword.

After completing the Numinous Treasure's Huifeng Hunhe Shangdao (Supreme Dao of the Returning Wind's Blending), practitioners continue refining in stillness within the meditation chamber. At this stage, the Golden Elixir's radiance illuminates, and the practitioner naturally senses the opening of the Heavenly Gate (Baihui point at the crown).

This scripture describes the Daoist cultivation process where a "Perfected Being" (zhenren, one who has attained the Dao) ascends to the celestial realm to pay homage to the heavenly deities through specific practice methods. The cultivator first regulates breathing to activate the innate Qi (gold-green primordial energy) within the body, allowing the Golden Elixir (the essence of Neidan practice) to merge completely with the physical form, achieving a state of internal-external transparency.

The text then details the Perfected Being's celestial journey: the Qi from all five directions converges to form the Yellow Path (sacred passage), upon which the practitioner ascends through the Heavenly Gate by performing the Nine Spirit Flying Steps (a sacred gait). Along this path, the Perfected Being pays respects at holy sites including the Supreme Mysterious Capital (celestial administrative center) and the Palace of the Orthodox Unity Celestial Master (Tianshi).

The four cardinal directions host distinct divine abodes: the Southern Pole Longevity Emperor's residence in the east, the Great Compassionate Lord Taiyi in the south, the Queen Mother of the West (Xiwangmu) in the west, and the Northern Pole Celestial Emperor's palace in the north—each representing unique paradisiacal realms.

The text specifies that when the Heavenly Gate closes on Xu days (according to the earthly branches calendar), the Perfected Being may enter through the Human Gate (an alternative passage) to directly reach the Hall of Vast Heaven (the Jade Emperor's abode) for audience. Empowered by the Ten Thousand Spirits of Numinous Treasure and the Nine Spirit Flying Steps, the Perfected Being moves freely among the palaces of the Three Realms.

The final passage depicts the audience with the Jade Emperor: seated in the Great Canopy Heaven amidst radiant golden light, flanked by numerous immortals, where the Perfected Being kneels holding ceremonial jade tablets (gui) to present matters.

This text reveals the mystical experience combining Neidan cultivation with celestial bureaucracy, constructing a multilayered sacred cosmology through vivid spatial descriptions and ritual particulars.

This passage describes the complete ritual procedure and cultivation methods of the Lingbao (Numinous Treasure) school, one of Daoism's major traditions, during its morning audience ceremony. After completing the ceremonial petitions and invocations, practitioners sit upright to recite scriptures like the Jade Clarity Great Cavern True Scripture (Yuqing Dadong Zhenjing) and the Lingbao Fundamental Chapter: Supreme Marvelous Scripture of Infinite Salvation (Lingbao Benzhang Wuliang Duren Shangpin Miaojing) in communion with the myriad deities. Some of these scriptures are written in celestial golden script on jade tablets, used to deliver living beings or liberate departed souls.

The celestial talismans (Tianfu) formed by these scriptures extend ten feet in length. There's no fixed number of recitations required, but during the practice, one must visualize the high deities of the upper realms and the myriad gods radiating golden light. This sacred energy envelops the practitioner's entire body, eventually converging in the Yellow Court (Huangting)—a vital center in Neidan (internal alchemy) cultivation—bringing inner and outer harmony, physical ease, and mental joy.

If spiritual resonance is attained during recitation, golden script may manifest, though the number of characters varies. If no special signs appear, one may cease reciting without forcing the outcome. The practitioner then reverently bows, repents transgressions, and gives thanks for divine grace. Afterward, they perform tooth-knocking (a Daoist cultivation technique) and leave the altar, returning to the celestial realms alongside immortal officials and envoys, bidding farewell to the patriarchs and the various celestial bureaus.

The text further details the "Lingbao Flying Spirit" method: After entering a purified chamber and completing purification rites, the practitioner sits facing east, concentrating the mind to visualize the Heavenly Gate emitting azure energy that envelops the body. This energy is guided downward to the Dantian (energy center). At this stage, the practitioner merges with Heaven and Earth, surrounded by myriad deities. Through the specific "Nine Spirits Inner Flying Steps" technique, they ascend to the celestial realms with the deities, crossing the Crimson Bridge to reach the Three Heavenly Gates. Guided by immortal officials, they enter the celestial bureaus to pay homage to the high deities, finally kneeling before the Jade Emperor's Golden Palace to present petitions.

Here, the practitioner sees a beam of golden light descending from the Jade Emperor's crown into their own head, merging completely with this radiance.

This passage fully illustrates the Daoist ritual practices of "Cunxiang" (visualization cultivation) and "Feishen" (spirit flight), emphasizing how scripture recitation, visualization, and specific techniques enable communication with deities and the reception of divine empowerment.

This scripture depicts a sacred ritual scene. The Jade Emperor sits enthroned in the Great Canopy Heaven (Daluo Tian, the highest celestial realm in Daoism), wearing a ceremonial headscarf and dark robes. Holding a water vessel in his left hand and a ritual plate in his right, he sits upon a five-colored lotus throne. After knocking his teeth three times, he personally leads the assembly of perfected immortals to summon deities from the Three Realms, with all high-ranking transcendents gathering in orderly formation to receive commands.

Upon completing the ritual, a golden light emanates from the Jade Emperor's crown. The practitioner (referred to as "Zhao" in the text) follows this radiance descending to the golden palace below. After performing three prostrations in gratitude, they follow celestial attendants into the inner chambers to pay respects to their master. Passing through the celestial gate, the practitioner performs the "Returning to the Furnace" ritual (Fulu, the Daoist ceremonial act of returning summoned deities to their original positions) under the guidance of immortal officials, leading myriad spirits back to their abodes.

The text then describes the practitioner entering meditation: sitting facing east, concentrating their intention on primordial Qi (vital energy). They visualize azure-golden light from the celestial gate enveloping their entire being, guiding the breath downward to the Dantian (elixir field, the crucial focal point in cultivation). This achieves the state of unity between body-mind and heaven-earth. At this stage, the practitioner perceives the "Mysterious Perfection" (Xuanzhen, the original true nature) seated in empty space, with five-colored cloud-Qi forming a pathway as myriad spirits align along this energy current.

Finally, the scripture details the ceremonial submission of memorial petitions: the perfected practitioner (zhenren) leads countless deities along the Yellow Path (Huangdao, the celestial passage for divine travel) to ascend and present petitions at the heavenly gate. After celestial envoys receive the memorial, responses may come immediately or require scripture recitation during waiting periods. Regardless of receiving a response, the practitioner always concludes with gratitude before withdrawing, guiding the myriad spirits back to their stations. The entire ritual is rooted in the supreme Daoist teaching of "Salvation Without Limit by the Primordial Beginning" (Yuanshi Wuliang Duren). Practitioner and deities together ascend into the wondrous realm of emptiness, surrounded by golden light and Dao-Qi while chanting scriptures, ultimately realizing the harmonious flourishing of all existence in heaven and earth.

Note: "Returning to the Furnace" (Fulu) refers to the ceremonial act of returning summoned deities to their original positions; "Mysterious Pass" (Xuanguan) denotes the Dantian as the essential focal point in cultivation; "Yellow Path" (Huangdao) here signifies the celestial passage traversed by divine beings.

This scripture describes a Daoist cultivation method where practitioners invoke divine protection through reciting incantations and visualizing deities. The text can be divided into several sections:

First, it depicts the practitioner's connection with heaven and earth: the August Heaven created me, the earth supports me, while the sun, moon, and stars illuminate me. Various deities—including the Director of Destinies (Siming) and the Great Unity (Taiyi)—all assist me. The Three Officials (Sanguan: Heaven, Earth, and Water Officials), the Four Saints (Four Guardian Deities), and the Five Emperors (Five Directional Deities) all come to protect me. The Star Lords of the Northern Dipper (Beidou) and Southern Dipper (Nandou), along with attendant Golden Boys and Jade Maidens, stand by my side.

Next, it describes the supernatural powers attained by the practitioner: freely passing through celestial gates and earthly portals, commanding wind, rain, thunder, and lightning, and employing Daoist techniques like the Eight Trigrams (Bagua) and Nine Palaces. One's destiny is already recorded in the celestial registers (Taiqing Xuanji), allowing free movement between the Three Palaces (Upper, Middle, and Lower Dantian). Nourishment—golden rice and jade nectar—naturally appears, and one forms alliances with the sun and moon.

The text then details the protective deities: the Four Symbols—Vermilion Bird (Zhuque), Black Tortoise (Xuanwu), Azure Dragon (Qinglong), and White Tiger (Baihu)—guard from all directions. A jeweled canopy shelters above, while the feet tread upon the celestial patterns of the Dipper (Kuigang). Three thousand six hundred deities constantly accompany the practitioner, with the Thunder God (Leigong) and Lightning Mother (Dianmu) offering immediate protection. All treasures of the world are available for use, and spirits and ghosts obey commands—those who defy orders are instantly struck down by thunderous axes.

Finally, the cultivation method is explained: one may recite scriptures like the Cavern Scriptures (Dongjing) or the Lingbao Scriptures (Lingbaojing), visualizing the True Person (inner spirit) paying homage to the Celestial Emperor. During practice, one should sit quietly in a meditation chamber (Jing), focus the mind on the Dantian (energy center), and draw pure celestial Qi into the entire body. With eyes closed, recite the Scripture of the Celestial Youth (Tiantong Jing) while visualizing the True Person appearing before the Celestial Emperor.

This scripture embodies the Daoist concept of "unity of heaven and humanity" (Tianren Heyi). Through visualization and incantation, cosmic energies are mobilized, divine protection is secured, and ultimately, one attains union with the Dao (Yu Dao Hezhen). The numerous deity titles and cultivation terms mentioned are essential components of Daoist internal alchemy (Neidan) systems.

This scripture describes the sacred experience of a practitioner (referred to as "Zhao") who, through ritual cultivation, finally beholds the Jade Emperor and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Adorned with golden pendants and jade ornaments, the practitioner circulates the Five Qi (five vital energies) along the Yellow Path (a cultivation route), practicing the Supreme Way of the Nine Spirits (an advanced cultivation method). At this moment, ten thousand deities arrive to guide him.

Crossing the Crimson Bridge to the Celestial Gate, the practitioner burns incense, kneels in reverence, and presents his petition before being led by immortal officials into the Great Canopy Heaven (the highest celestial realm). There, he sees the Jade Emperor seated upon a seven-jeweled lotus, surrounded by five-colored lions. As the practitioner prostrates, the Jade Emperor manifests his majestic presence, emitting a golden light from his crown that merges with the practitioner, granting him equal divine status and the freedom to roam the Three Realms (the realms of desire, form, and formlessness).

Next, the practitioner arrives at the Celestial Worthy of Primordial Beginning's realm in the Heaven of Primordial Azure (one of Daoism's highest celestial domains). He witnesses the Celestial Worthy transforming into a radiant golden light, capable of universally illuminating and delivering all beings across the Three Realms. From the golden light atop the Celestial Worthy's head, six beams emerge, symbolizing the creation of all things. As the deities pay homage to the Celestial Worthy in the Heaven of Crimson Radiance (a realm of sacred luminosity), the Celestial Worthy merges his light with that of the Jade Emperor.

Finally, the Celestial Worthy suspends a precious pearl to expound the scriptures. All beings in the Great Floating Li Land (an ideal pure land) within the Heaven of Primordial Azure attain longevity. The Celestial Worthy knocks his teeth three times (a Daoist ritual gesture), and the deities of the Ten Directions and Three Realms bow before withdrawing. The Celestial Worthy then transforms back into golden light and returns to the Heaven of Crimson Radiance. Throughout this process, the practitioner unites with the divine through the golden light, experiencing the highest attainment of Daoist cultivation.

The divine sovereign (Emperor) solemnly reseated himself upon the five-colored lotus throne, manifesting from the Celestial Azure Heaven (one of Daoism's highest realms), his body radiating crimson light that illuminated the firmament. As the celestial gates closed, he descended to the golden palace, the sacred glow above his head visible at the palace steps as he bowed in gratitude to the higher deities.

Upon departing the heavenly gates, he bid farewell to the celestial officials, rekindled the alchemical furnace (a key Daoist ritual instrument), and led ten thousand deities down to the Crimson Heaven (the southern celestial realm), emerging from his cultivation chamber. At this moment, the Heavenly Worthy of Numinous Treasure (one of the Three Pure Ones) manifested his divine powers, silently reciting true incantations to summon celestial edicts—those supreme decrees inscribed in gold and jade, intended to deliver countless beings across the yin-yang divide.

Practitioners entering the purification chamber approached the celestial gates, lighting the alchemical furnace according to ritual as celestial officials guided realized adepts inward. Proceeding directly to the Heavenly Emperor's throne, they paid homage and, after presenting their report, began reciting core passages from the Scripture of Numinous Treasure. When the host of celestial deities descended into the hall, the Heavenly Emperor suddenly bestowed the Jade Character Celestial Talisman—a golden decree ten feet long that descended from the heavens, merging with the talisman held by the practitioner. If the practitioner's talisman was unworthy, golden light and primordial Qi (cosmic energy) would still infuse it, its sacred radiance awakened through visualization practices. After completing the thanksgiving rites, the assembly took leave of the celestial officials, reignited the furnace, and led the ten thousand deities back to their stations in Crimson Heaven.

When performing rituals with the Jade Character Celestial Talisman, one must visualize this ten-foot-long decree blazing with golden light as it descends from the celestial gates to merge with the practitioner's talisman. At this moment, the Supreme Emperor Who Subdues Demons of the Three Heavens personally enacts the peerless methods of Numinous Treasure. Realized adepts command ten thousand deities from the Elixir Palace (the inner alchemy center), ascending via the Yellow Path (celestial orbit) to the Primordial Azure Heaven of the Three Realms. When the sky parts and divine light illuminates the three realms and ten directions, the adept completes the celestial audience as a golden beam pierces their crown—this mirrors the Noon Tide Rite of the Heavenly Worthy of Primordial Beginning (the supreme deity), performed daily when demonic forces run rampant, to subjugate legions of malevolent spirits.

Countless true spirits and demonic hordes gather in the Great Floating Loam Soil of Primordial Azure Heaven (a sacred pure land), prostrating at the feet of the Heavenly Worthy of Primordial Beginning. The Worthy utters the true incantation: "By the righteous Qi of the Yellow Center, demons be severed and vanquished!"—then proclaims the urgent decree of the Most High Lord Lao (one of the Three Pure Ones), summoning the Northern Emperor (the Purple Tenuity Emperor of the North Pole) to the Jade Palace to receive demon-subduing mandates. The Five Directional Demon Kings receive orders amidst swirling primordial Qi, treading the seven stars of the Northern Dipper as they secretly execute jade-inscribed talismans according to the demon-quelling positions of the Celestial Stem and Dipper.

When the Three Heavens rotate clearly and the Six Heavens complete their cycles, the Heavenly Worthy of Primordial Beginning manifests a nine-colored halo above his head, illuminating all ten directions. Each step he takes blossoms with lotus-star strides (sacred footwork), causing demonic hordes to tremble beneath his feet. With an imperial decree dispersing the demonic path, he leads ten thousand deities back to Crimson Heaven. This universal salvation rite of Numinous Treasure ultimately accomplishes the supreme deliverance of beings from the Avīci Hell (the deepest infernal realm).

When a practitioner attains mastery in cultivating the supreme Daoist arts, all the divine officials governing the Yellow Registers (Daoist ritual documents for Zhaijiao ceremonies) manifest within the body. These include the Five Viscera Deities responsible for soul salvation, who during rituals guide the golden and azure primordial Qi (Jin-Qing Qi) to permeate the entire being.

The practitioner should visualize that the Ten Thousand Divine Spirits of Lingbao are in fact the internal pantheon of one's own body. When deities from the Three Realms (Desire Realm, Form Realm, and Formless Realm) assemble, they naturally emerge with the body's vital energy simply by being summoned like an accomplished Daoist adept. The "Yellow Flower Eastern Well" corresponds to the left kidney (Northern Kidney), while the "Vermilion Palace Fire Mansion" aligns with the heart (Heart Fire). Through visualization, these create an alchemical crucible where water and fire harmonize along the body's left and right meridians.

The practice unfolds in two phases:

Water Refinement begins by visualizing the energy of the Big Dipper (the constellation that forges the corporeal soul). Using sword mudras, moonlight transforms into celestial water for purification. The Great Water Mother Deity descends with her precious vase, while three soul attendants in white robes and black shoes guide departed spirits into the cleansing pool. After three cycles of purification, the spirits are settled in the wilderness of the four directions.

Fire Refinement follows with visualization of the Southern Dipper's six stars (the constellation that tempers the ethereal soul). Sword mudras now channel sunlight into the fire pool. The Fire Bell Deity descends with ritual bells, accompanied by seven corporeal soul attendants in crimson garments and vermilion shoes, who lead spirits into the blazing crucible until physical forms dissolve into ashes.

The final Water-Fire Alchemical Fusion brings the Eastern Extremity's Azure Splendor Emperor (Taiyi Jiuku Tianzun) and celestial beings who shower the practitioner with countless rays of light. Here, sun and moon exchange positions with the Dippers as water quenches fire beneath a harmonizing breeze—creating the mystical spectacle of the Three Lights (sun, moon, stars) shining as one. Lotuses bloom in the ritual pool, each cradling an infant form symbolizing the nine grades of reincarnation (Daoist cosmological rebirth stages) nurtured by the primordial Qi of the Nine Heavens.

At this stage, the Five Sprouts (vital energies of the organs) and twelve meridians fully connect. The spine transforms into a celestial bridge, while the tongue becomes a bridge of Dharma. Jade Maidens bearing ritual banners descend to guide boundless radiance, assisting souls' transcendence. This ritual achieves the ultimate cultivation state where "the microcosm of the body mirrors the macrocosm of the universe" through perfect integration of Neidan practice and external Keyi liturgy.

This scripture describes a complete Lingbao ritual for the salvation of souls. It begins with the vision of "Fire Dragon Messengers" (divine couriers in Daoism) carrying countless infants ascending on lotus blossoms. At this moment, the ritual master must swiftly transform into the "Salvation Celestial Worthy" (a deity who guides departed souls), and with a single spray of ritual water, ascend skyward. The process emphasizes maintaining pure concentration—summoning deities from the state of "non-being" (Wu), then through the practice of "refining through interaction" (a cultivation method), transforming "being" into "non-being."

The text then details the procedure for the "Lingbao Universal Salvation Three Heavens Ritual Feast." The officiant first assumes the identity of a "Perfected of the Three Realms" (an accomplished master who traverses the celestial, earthly, and underworld realms), gathering golden pure Qi from the celestial gate to purify the altar. At this stage, one perceives heaven and earth being cleansed by mist and rain into pristine clarity. Numerous deities manifest in the void: Perfected Beings seated on nine-layered jeweled platforms reporting to the Supreme Celestial Worthy, the Jade Emperor (one of Daoism's highest deities) wearing a lotus crown and celestial robes, while the Primordial Celestial Worthy and the Great Compassionate One (both exalted divinities) grant their joyful approval.

The ritual space is arranged with the "Left Guard General" (a protector deity) wearing crimson headgear and holding banners on the left, while the "Merit-Supervising General" wields a ceremonial staff on the right. The summoning includes the "Divine Tiger Sage" (a tiger-form guardian) accompanied by male and female tigers, along with "Three Departments' Soul-Retrieving Envoys" and "Seven Offices' Jade Maidens"—all bearing precious talismans to release and gather countless souls across the three realms and ten directions.

After guiding the souls beneath the "Mysterious Primordial Altar," the officiant visualizes a pure bathing pool, invoking the "Birth-Supervising Great Spirit" and "Celestial Physician Envoys" to heal and cleanse the souls. Subsequently, the "Great Brahma Deity" leads 120 attendants to purify and consecrate the ritual feast, while "Celestial Kitchen Officials" are seen distributing food in midair. Golden light and Daoist Qi connect like threads between sun, moon, and stars as all deities rejoice in satiation.

For conducting the "Great Refinement Universal Salvation" (large-scale salvation ritual), one must retain this "Supreme Mysterious Primordial Natural Primordial Ancestral Qi" (the fundamental energy of Daoist cultivation) as the foundation for the "Golden Elixir's Fire Times" (crucial to internal alchemy). The entire ceremony emphasizes communicating with deities across the three realms and liberating souls through specific ritual sequences and incantations.

The method for cultivating ascension to the supreme Dao begins with sitting cross-legged in tranquil meditation, focusing one's intention on the primordial ancestral Qi (Zuqi, the most fundamental life energy) that remains unmoving in its innate state. This primordial ancestral Qi resides in the Yellow Court (Huangting, the Dantian region), the Mysterious Feminine (Xuanpin, the convergence of Yin and Yang), the Elixir Palace (Dangong, the crucible of alchemical transformation), and the Elixir Cavern (Danxue, the site where the golden elixir coalesces). It is here that the Infant (Yuanshen, the original spirit) unites with the Crimson Maiden (Yuanjing, the original essence) to gestate the very source of life. All beings between heaven and earth emerge from this place, connected to the cosmic primordial origin. This region measures approximately one square inch yet encompasses the Thirty-Two Heavens (as described in the Lingbao tradition), with the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) residing at its center.

Initially within the Elixir Palace, the primordial ancestral Qi spontaneously coalesces into the Golden Elixir (Jindan), radiating a brilliant violet-gold light. As cultivation deepens, this radiance intensifies until it illuminates the ten directions. The practitioner must then apply the firing process (huohou, the regulation of Yin and Yang during practice), allowing Metal (lungs) and Wood (liver) to generate and restrain each other, mirroring the natural cycles of heaven-earth polarity and celestial movements. Daily practice spans three double-hours (six hours), with the first period dedicated to silent sitting and meditative absorption. This is not mere activation of Yang energy, but rather the natural rising of the true fire from the kidneys, blazing fiercely as if refining that eternally still elixir. At advanced stages, quicksilver-like true Yin descends from Yang to bathe the Golden Elixir, forming "White Snow" (pure Yin) and "Yellow Sprouts" (pure Yang). When the Golden Elixir reaches perfection, it transforms into a jade-like embryonic form—becoming the Infant (pure Yang spirit), the Primordial Beginning (origin), and the Original Life (foundation of existence). Those who attain this elixir achieve celestial immortality and ascend to the heavenly realms; those who miss this opportunity remain forever bound to the lower ghostly domains.

This passage further reveals the secret of primordial ancestral Qi and Golden Elixir cultivation: that which is called the "Supreme Void" (Taixu) exists prior to form—appearing as nothingness yet never to be abandoned. Profound and unfathomable, it is the true Great Dao. Holding fast to this "One" (the origin of Dao) constitutes the method for endless longevity. At the moment of successful cultivation, mortal bones transform into jade embryos, achieving immortality through the gate of the Mysterious Feminine. Golden Elixir cultivation must align with stellar movements, circulating vital energy like a waterwheel upward to Kunlun (the crown of the head). Then the Dragon (spirit) roars and the Tiger (essence) howls as wind and clouds converge, with the Yellow Matron (true intention) serving as matchmaker—the Crimson Maiden (heart-mind) within fire meets the Infant (kidney essence) beneath the waters, returning to the pristine state of primordial Supreme Void.

This scripture elucidates the essential principles of Daoist Neidan (internal alchemy) and Waidan (external alchemy) cultivation. The opening employs symbolic language to describe the alchemical process: "four eights" refers to the cyclical fire phases in elixir refinement, "metal lord and wood mother" represent foundational materials like lead and mercury, while "multiple gates" metaphorize the sequential barriers in practice. Just as the Cowherd and Weaver Girl's celestial reunion (symbolizing yin-yang union) requires precise fire regulation (stoking the flames), the practitioner must use yang fire to refine yin substances (burning away impurities) to generate pure yang Qi (single yang), ultimately forging the life-extending elixir (peach of immortality).

The text then employs celestial imagery—the golden crow (sun) and jade rabbit (moon)—to symbolize yin-yang interaction. Within the alchemical furnace, the "maiden" (mercury) sheds its coarse layers (green garments) to unite with the "infant" (lead). Through ten months of gestation-like refinement (intense ten-month cultivation), the deathless Golden Elixir (eternal longevity) is achieved.

The latter section reveals the mysteries of "primordial chaotic yang golden light." The universe originally existed as undifferentiated primordial Qi (unformed chaos), which later divided into yin and yang (single Qi bifurcation), giving birth to all phenomena. The foundation of cultivation lies in mastering this primordial yang Qi—through Neidan practice (preserving Jing, Qi, and Shen) one attains immortality, while Waidan techniques (the wondrous method of fire bells) enable exorcism and worldly salvation.

The "fire bell" method represents a Waidan technique requiring no master's transmission, being instead a natural mind-method bestowed by the Primordial Heavenly Worthy. Practitioners activate a true talisman emitting nine golden rays (ninefold golden light) for healing and exorcism. This method operates through twelve celestial cycles (twelve revolutions completing the circuit), facilitating both personal ascension and universal deliverance. Like a sprouting grain seed gradually maturing, it ultimately manifests divine efficacy and miraculous power.

The method of cultivating the Golden Elixir (Neidan, internal alchemy) to attain immortality not only heals diseases but also possesses the power to melt metals. When pathogenic Qi dissipates and the physical form purifies, scattered energies coalesce, fragmented Shen (spirit) becomes whole, and dispersed vital forces reunite. Frail bodies transform into robust ones—this practice holds the miraculous ability to revive the dead, protect heaven and earth, and bring peace to humanity, its wonders beyond verbal description. Practitioners must guard these secrets with utmost care.

The "Supreme Method of Spirit Projection" transmitted by the Jade Purity Great Cavern Emperor (a Daoist deity) centers on four key techniques: regulation, subduing, release, and mastery. After perfecting the visualization of the Crimson Heaven (southern celestial realm), practitioners should sit quietly in a dark chamber with eyes slightly open, gazing at the nose tip. Gradually, light will appear at the "Chamber of Cavern" acupoint between the eyebrows (also called Magpie Bridge, where spiritual energy circulates). Guide this luminous Shen to the Muddy Pellet Palace (upper Dantian), maintain deep meditative absorption, then return it to the Mysterious Pass (key energy center). Repeat this "regulation" practice after brief rest.

After eighty-one days of consistent regulation, radiant spiritual light emerges. Fill the entire Muddy Pellet Palace with this brilliance, entering profound absorption—this constitutes the "subduing" stage. Continuing for 182 days, the light becomes sun-moon bright, faintly forming a human shape that may move like an infant or even leap from the crown. Remain composed when yellow clouds envelop you—if your body appears lifeless, immediately visualize crimson Great Cavern light pouring into your form. Alternate between spirit projection and recollection until mastery—this is the "release" technique.

Upon completing eighty-one days of perfected practice, choose an auspicious hour (ideally midnight of a Jiazi day) to recite the spirit projection incantation: "By my decree, guardians of the midnight-noon hours, 360 bone-joint spirits, 1,200 form-shadow spirits, 12,000 essence-light spirits—my true spirit follows my comings and goings, never harming my body." After one recitation, project your spirit as before. When radiant light appears and your primordial spirit manifests before you, swiftly recall it. Beginners may let their spirit take one or two steps outward, gradually increasing to five or ten steps.

This passage explains the essential techniques of "spirit excursion" (yuanshen leaving the body) in Daoist cultivation. Practitioners must repeatedly train the "hundred-step swift recall" movement until achieving complete mastery. The specific method involves allowing one's primordial spirit (yuanming) to leave the body each morning to observe external phenomena with perfect accuracy—only through this can one attain the state of "a body beyond the body."

Upon reaching this state, the cultivator gains the ability to summon celestial attendants (heavenly youths and maidens) and divine guardians for protection. The primordial spirit can then travel freely: when ascending to heaven, protective deities provide support, allowing flight upward simply by closing one's eyes. Hearing the sound of tidal waves indicates arrival at the Gangfeng realm (the celestial wind layer of heaven), where one sees the radiant interplay of stars filling the sky, with the sun and moon moving along opposite sides of the celestial equator. Practitioners must remember never to let their primordial spirit touch the equator itself—it must ascend via the winding path of the ecliptic (the sun's apparent orbit), which quickly leads to the celestial center.

Upon arrival, one must follow the oral instructions secretly transmitted by their master, awaiting the celestial decree from the Heavenly Venerable before rising to offer ceremonial thanks, then returning to the stellar realm. During descent, practitioners must keep their eyes closed until spotting their physical dwelling, at which point they immediately leap back into their corporeal form. Upon awakening, any startled reaction must be avoided, as panic may trigger "energy flare" (cultivation deviation)—should this occur, immediate focus must be directed to the Mysterious Pass (the key point between the upper and lower Dantian) to halt the imbalance.

The entire process emphasizes gradual progression and flawless execution. From foundational movements to advanced states, strict adherence to specific pathways and oral formulas is required, reflecting Daoist cultivation's meticulous attention to detail.