《道法會元》Vol. 245

The cultivation of Daoist practice and the salvation of sentient beings hinge upon "cunsi" (focused visualization). If one's visualization lacks purity, the mind will scatter without order, making it difficult to resonate with heaven and earth. True resonance arises from sincere and single-minded concentration—when this sincerity reaches its peak, one may perceive wondrous visions as vividly as viewing a painting. Such realization enables transcendence beyond the mundane, fortifying the spirit (Shen) and primordial Qi (innate energy) with clarity and radiance. Through unwavering practice, one ultimately attains the state of self-liberation and the liberation of others.

A tangible sign of successful cultivation is the ability to foresee auspicious and inauspicious events and to transform negativity with virtue. In visualization practice, one must first contemplate various sublime forms: whether natural landscapes or celestial palaces, from the revered Heavenly Venerables (Sanqing) to realized immortals, all should be envisioned with solemn, jade-and-golden Dharmic forms. The key lies in visualizing these perfected beings encircling oneself, emanating harmonious light like the sun and auspicious vapors like curling incense. Yet it is crucial to maintain a serene mind, free from attachment to forms—this is the true profundity. Specific methods for visualization within the ritual altar (zhaijiao) will be elaborated later.

Regarding the protocols for entering the meditation chamber (jing): The Perfected of the Shangqing tradition taught longevity methods, stating that when ordinary practitioners enter the chamber to offer incense, they should face the incense table directly, perform mental prostrations, lightly tap their teeth (a cultivation technique), and silently recite prayers. Sincere focus will invariably elicit resonance. Only with a calm and balanced heart can petitions reach the celestial realms. While offering incense, one must avoid looking around, lest the true intent dissipates and invites malign Qi, distorting external resonance. The Perfected of Clarity and Emptiness further advised: Before entering, rinse the mouth with pure water to purge foul Qi; upon leaving, rinse again to seal the three Dantian (upper, middle, and lower energy centers). Never glance backward when entering or exiting, as this betrays irreverence. Within the chamber, avoid speaking to outsiders or stepping on the threshold—these taboos are paramount.

For grand rituals (zhaijiao), a dedicated meditation chamber is essential to visualize the Perfected and purify the heart through fasting. Modern equivalents, termed "Halls for Contemplating the Perfected," serve this purpose. The method is as follows: Sit quietly with robes and headdress properly arranged. The presiding high priest (gaogong) must first gather spiritual awareness and pacify the mind, as in daily practice. Only when other ritual officers enter to offer incense and prostrate should the priest rise and stand to the left of the original seat. At this point, visualize the "Three Masters of Ritual Establishment" (scripture master, register master, and ordination master), mentally bowing to them and silently stating one’s intent. Then envision the three masters leading the way, following them to the ritual altar. Remember: Visualization should cease once the thought arises—over-attachment breeds distraction. Upon returning to the chamber, conclude by mentally thanking the three masters to complete the practice.

When performing Zhaijiao (purification rituals) in a Daoist temple, priests must first sit quietly in the meditation chamber (Jingzhi) to collect their Shen (spirit) and stabilize their Qi (vital energy) before formally rising to change into ritual vestments. Nowadays, many people enter these chambers talking loudly, completely unaware of their true significance—a violation of Daoist cultivation's fundamental purpose.

According to traditional lineage rules, whether conducting major or minor Zhaijiao rituals, three master tablets (referring to the Scripture Master, Register Master, and Ordination Master) and an incense altar must be placed at the chamber's center. Behind these, a desk should hold hanging portraits of ancestral masters, where practitioners sit upright beneath them. Ritual acts like writing Fulu (talismans) or submitting memorials must all be completed within this sacred space. Between ceremonial prostrations, one should sit silently awaiting divine responses—no outsiders may enter or speak during this time. The character "Jing" (靖) itself means purity; those seeking the Dao must maintain crystal-clear mental clarity. Without collected focus, thoughts become chaotic. Moreover, rituals to dispel calamities fundamentally rely on utmost sincerity and unadulterated intention. Impure thoughts or inadequate cultivation not only prevent messages from reaching the heavens but may incur divine censure. Thus, sages throughout history always entered meditation chambers to visualize deities before rituals.

Regarding incense etiquette: never blow on incense flames with one's mouth (sacred incense demands reverence). The Dengzhen Yinjue (Secret Essentials for Ascending to Perfection) states that morning practice requires swiftly lighting incense so its smoke ascends uninterrupted to the celestial court. Always hold incense with the left hand (considered the "pure hand" as mundane tasks predominantly use the right). First, arrange the altar and stand upright holding the ritual tablet as if facing an emperor. Then take one incense stick with the left hand, raise it to the Yintang (between the eyebrows), and visualize a supreme deity residing there. The invocation reads: "This incense is offered to the Celestial Worthy of Primordial Beginning in the Jade Pure Sacred Realm." After inserting it into the burner, step back and bow. Repeat for the second stick to the Celestial Worthy of Numinous Treasure in the Upper Pure Realm, and the third to the Celestial Worthy of Dao and De in the Great Pure Realm. While burning incense, silently recite: "Jade blossoms scatter radiance, nine Qi (energies) enfold mist; fragrant clouds spread densely, rising straight to the nine heavens. May the Golden Lad of Incense Service and Jade Maiden of Messages convey this disciple's heart to the Imperial Presence." Simultaneously visualize golden lads and jade maidens flanking the burner, transporting the smoke skyward. The Li's Ritual Manual further instructs visualizing five-colored smoke ascending directly to the Mystic Metropolis.

This passage explains several essential methods in Daoist cultivation and rituals, focusing specifically on the proper techniques for incense burning, teeth knocking, and eye control (regulating visual focus).

Regarding incense rituals: When performing the Chaozhen ceremony (paying homage to celestial beings), one should visualize the five-colored primordial Qi (five hues of innate energy), imagining the celestial record-keepers (Gongcao), divine messengers, and guardian generals arrayed in orderly formation. The Celestial Master (Tianshi, Zhang Daoling) taught that entering the meditation chamber for incense offering requires solemn reverence, as if truly facing the divine presence—one must never perform hasty bows or withdraw casually just because the environment seems quiet. During formal purification rituals (Zhaijiao), greater precision is required: first enter the meditation chamber to offer incense to ancestral masters, then proceed outward in sequence to burn master-curtain incense, followed by directional incense to the ten quarters and cavern-altar incense upon ascending the platform. When burning incense at the Yintang (third eye point between eyebrows), visualize the fusion of internal and external Celestial Truth (Heavenly Lords), but avoid fixating obsessively on the physical location.

Concerning teeth knocking techniques: Left molar contact is called "Heavenly Bell," right molar contact "Jade Chimestone," and front tooth contact "Dharma Drum." During practice, lightly tap the front teeth 24 times corresponding to the solar terms (eight taps per season node, swallowing saliva after each set). Knocking 32 times aligns with the thirty-two celestial realms. This practice concentrates the Shen (spirit), dispels distractions, and wards off unwholesome thoughts—serving as crucial support for divine visualization.

About eye control methods: Maintain eyes in a half-closed state to connect the yang and yin realms. Successive patriarchs used this visualization technique when appearing before the Jade Emperor or summoning divine generals. Ordinary people's minds are too cluttered with random thoughts—without proper master-transmitted methods to discipline intention, sincere devotion cannot reach the divine. During rituals, particular attention must be paid to internal-external correspondence: tightly closed eyes lead to mental wandering, while fully open eyes hinder concentration, hence the importance of mastering this subtle half-open state.

Though seemingly simple, these methods embody profound cultivation principles. Teeth knocking isn't merely physical action but uses sound vibration to harmonize internal energy; eye control isn't just visual regulation but serves as the key to adjusting consciousness states.

This scripture elucidates several essential physical postures and meditative techniques in Daoist practice and rituals.

Regarding "partially closed eyes" (linmu), the key lies in maintaining a half-open, half-closed gaze—seeing yet not seeing—while keeping the mind focused and undistracted. This constitutes the core principle of daily cultivation.

The ceremonial gesture of "reverent awe" (chenghuangchengkong) involves: holding ritual tablets (Daoist implements), prostrating twice with the body touching the ground, then kneeling upright while holding the tablets at heart level for a brief pause, followed by another double prostration. For the "forehead knock" (dunshou) variation, one must touch the forehead to the ground. Tao Hongjing (the Recluse Scholar) emphasized that spiritual cultivation requires not only inner reverence but also proper physical decorum—clear speech and measured movements during kneeling and prostration, achieving harmony between internal and external states. Such solemnity proves particularly crucial when appearing before deities or submitting memorial petitions.

The correct "kowtow" (qishou) procedure consists of: first bowing until the forehead touches ground, then performing a second full bow. Many practitioners today abbreviate this ritual, omitting even the complete second bow, let alone the initial forehead contact. During zhaijiao (Daoist ceremonies), all prostrations should follow the full kowtow protocol, especially when presenting memorials.

"Double bowing" (zaibai) requires performing two complete kneeling bows consecutively, standing upright between each—never merging them into a single continuous motion for convenience.

The "Golden Jade Secret Method" (jinyu mijue), a cultivation technique, reveals the method for harmonizing yin-yang: Through specialized breathing, first calm the mind to generate auspicious qi, then inhale through the nose with closed eyes, transforming the breath into propitious winds exhaled via ears and tongue. Subsequently, visualize yang energy as multicolored ripples within the body, summoning the yang-shen (cultivated spirit). The specific method involves: the left hand representing the Three Yang Deities (symbolizing celestial beings), circulating qi through three bodily centers—the crown palace, elixir field (dantian), and jade palace—while envisioning azure, crimson, and white jade vapors intertwining above the head as auspicious clouds connecting with celestial realms.

These passages meticulously document the integration of physical discipline and internal cultivation in Daoist practice, emphasizing the essential principle of unifying form and spirit while harmonizing external actions with internal states.

During cultivation, the vital Qi within the body manifests as swirling mist-like phenomena, resembling auspicious signs of soaring phoenixes and harmonious cries of divine birds. This Qi arranges itself in orderly patterns, ascending to surround the celestial altar (a visualized sacred space in meditation). As the Qi circulates, it transforms into purer energy at the Muddy Pellet Palace (the crown point acupressure point), rising like azure and cinnabar-hued clouds to pay homage to the Supreme Venerable Sovereign of Emptiness.

At this stage, one may hear the illusory sound of golden bells (meditative auditory phenomena) resonating in the left ear, their clear tones echoing amidst the jade-green and cinnabar mists. Next, the practitioner summons the Yin spirits (divine manifestations corresponding to the three Yin meridians of the right hand), which take the form of Jade Maidens cultivated within the body. Visualizing these three maidens radiating cyan light, their energy condenses into a foundation as solid as marshland, while white mist intertwines like fog, merging with the earlier jade-cinnabar clouds. Within this fusion, faint glimmers of sun, moon, and stars become discernible.

The practitioner then visualizes celestial scenes, with radiant lights of varying hues emerging from both ears and nostrils. These energies rise and transform into dragons and tigers (symbolizing Yin-Yang Qi), accompanied by the harmonious cries of phoenixes. The Dragon-Tiger Divine Sovereigns (embodiments of Yin-Yang Qi within the body) position themselves above and below. At this moment, the illusory sound of a jade chime (a meditative resonance) arises, completing the harmonization of Six Yin and Nine Yang (the balance of Yin-Yang). Closing the eyes and gazing skyward, the practitioner listens with the right ear to the chime’s vibrations resonating throughout the ten directions.

When the sounds of gold and jade resonate with the clouds, the previously chaotic vision suddenly clears, as if the separation of heaven and earth brings forth distinct Yin and Yang. A divine wind stirs, auspicious clouds gather, and celestial music resounds across the Nine Heavens. The sacred realms of the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure) manifest simultaneously, with deities from all ten directions arriving to pay homage. This is the phenomenon of celestial Qi descending and earthly Qi ascending, where the harmonious interaction of Yin and Yang achieves virtue (De). Such is the natural attainment of mastery through Daoist practice.

Regarding lamp-lighting rituals, Master Guangcheng (an honorific title for Du Guangting) emphasized that during purification ceremonies (Zhaijiao), lighting lamps and burning incense are of utmost importance. Incense conveys sincerity, while lamp-light dispels darkness. Liturgical texts (Keyi) state that the light of lamps illuminates both the blessed realms of the heavens and the dark abyss of the underworld, allowing solitary souls and trapped spirits to attain liberation through this radiance. However, lamp-lighting follows specific methods—when constructing an altar, the presiding high priest must first perform the "Invitation of Light" ritual, facing south at high noon...

This scripture describes the specific procedures and inner cultivation techniques of the Daoist "Inviting Light and Distributing Lamps" ritual.

At the beginning of the ceremony, the ritual master faces the sun to burn incense, absorbing the solar essence (Qi), while inscribing the "Wisdom Light Talisman" (Huiguang Fu). At noon, using a yangsui (an ancient fire-starting tool), the master ignites a candle with sunlight and places it at the center of the altar. By nightfall, the presiding high priest (Gaogong) leads the assembly of Daoist practitioners before the altar. The high priest offers incense and prayers, stating the purpose of the purification ritual (Zhaijiao). Holding the Wisdom Light Talisman in the left hand, the master lights it with the flame obtained at noon while reciting the Wisdom Light Incantation, as the assembly chants the sacred names of the Celestial Worthy (Tianzun).

At this moment, the high priest engages in inner contemplation: visualizing the precious light within the Dantian (energy center) rising to the Muddy Pellet Palace (upper Dantian) at the crown of the head, forming a halo that illuminates all directions. The light of the lamp in hand must connect with the master’s gaze, envisioning the Wisdom Light from the Jade Purity Realm (the highest of the Three Pure Ones, Sanqing) merging with the lamplight and the master’s vision. This luminous energy is then guided to light the lamps before the altars of the Three Pure Ones—Jade Purity (Yuqing), Upper Purity (Shangqing), and Supreme Purity (Taiqing)—while completing the incantation.

Next, the master turns to stand at the Celestial Gate (Tianmen) position, holding the lamp flame toward the Earthly Door (Dihu) position, visualizing the Wisdom Light illuminating heaven and earth. The assembly again chants the sacred names of the Celestial Worthy, using paper wicks to transfer the flame from the high priest’s hand and distribute it to various points on the altar. After distribution, the remaining wicks are placed in the incense burner, followed by the recitation of three Lamp Hymns. Only then is the full "Inviting Light and Distributing Lamps" ritual complete.

The scripture emphasizes that merely lighting the lamps with talismans and incantations, without inner contemplation, does not constitute true "light invitation." The lamps lit during the ritual must remain unextinguished until sunrise the next day, ensuring the continuity of solar radiance. The lamps before the Three Treasures (Dao, Scripture, and Master) must be continuously maintained, known as "prolonging the light to dispel darkness." The text also mentions the secret technique of using a crystal lamp to stabilize the altar until the ritual’s conclusion.

The latter part details the essentials of altar construction and stabilization: after setting up the altar, the master visualizes the five directional vital energies (Qi). Starting from the east, the master envisions liver Qi emerging from the left ear, merging with the azure energy of the east. By mobilizing the power of the Twenty-Eight Lunar Mansions and the Five Directions’ Jade Script True Words, the altar is secured, achieving a state of "heavenly clarity and earthly tranquility," ensuring all deities are properly positioned.

This scripture outlines a complete Daoist inner observation practice, primarily describing how to harmonize the Five Phases (Wuxing) Qi within the body through visualization (cunxiang) of the Five Directional Emperors: the Green Emperor (east), Red Emperor (south), White Emperor (west), Black Emperor (north), and Yellow Emperor (center).

Begin the practice by visualizing the eastern direction: imagine azure light coalescing into a jade-green palace where the Green Emperor resides. Eight Heavenly Lords of the East and the Seven Lunar Mansions surround him in homage, radiating blue-green energy with interlacing starlight above and below. The practitioner inhales this green energy through the mouth, directs it through the liver, then circulates it to the heart region.

Next turn to the southern visualization: red energy condenses into an amber palace housing the Red Emperor. The Eight Southern Heavenly Lords and Seven Mansions emit Great Cinnabar Qi, where crimson and white energies interact. The practitioner draws in this energy through mouth and nose, guides it to the heart, then channels it through the right eye to merge with western white Qi.

For the western visualization, white energy forms a golden palace where the White Emperor presides. The metallic-white Qi circulates through the lungs before finally emerging from the ears to combine with northern black Qi. In the north, black energy solidifies into a crystal palace inhabited by the Black Emperor, where yellow-black Qi ultimately returns to the central palace (the spleen-earth position at the body's core).

The final visualization focuses on the center: the Yellow Emperor sits enthroned in a golden-light palace, radiating yellow energy to the four directions. At this stage, the Five Planets (Wuxing) hover like a wheel above the practitioner's head, their stellar light pouring into the body to guide all directional energies into the central palace before being swallowed. This complete method is called "The Way of the Five Ancient Emperors Riding Light to Pay Homage and Pacify the Realms."

The latter section details altar ritual protocol: before formal ceremonies, stand upright southeast of the altar platform while visualizing guardian deities—the Incense Official Envoy, Dragon-Tiger Lords, Golden Boy of Incense Service, and Jade Maiden of Message Bearing—each performing their sacred duties to assist the ritual. These visualization components form essential elements of Daoist purification rituals (zhaijiao) and liturgical ceremonies (keyi).

In Daoist rituals, practitioners must first visualize the Primordial Qi (the most fundamental energy) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) residing within their bodies. The specific method involves guiding this energy from the crown of the head outward, merging it with the energy of the Heavenly Gate, and manifesting the Jade Youths and Maidens (attendant spirits in Daoism) envisioned in the mind. Next, the practitioner recites the Entry Incantation, stepping onto the ritual platform with the left foot first—these Jade Youths and Maidens are manifestations of natural, wondrous Qi, their forms crystalline and translucent like fine jade, appearing and disappearing with a lustrous purity free from any malign energy. Through this visualization practice, the practitioner gradually elevates their spiritual cultivation. Every movement, whether advancing or retreating, must align with the profound rhythms of Dao-Qi (the energy of the Way), as each detail generates corresponding resonances. The entire process must follow a sequence from lower to higher levels, which is why the scripture states, "By day, the Jade Maidens guard the palace chambers; by night, the Young Maidens convey affairs." Only in this way can one overcome obstacles and ascend to the sacred ritual space.

The Entry Incantation invokes the Four Luminous Merit Officers (messenger deities), the Envoys of Truth, and the Jade Maidens who transmit messages, requesting their assistance in communicating with the true deities of the ritual chamber. These spirits are actually manifestations of the practitioner's own divine Qi, and the true deity of the ritual chamber is the Elixir Sovereign (Danyuan Jun, the core deity of internal alchemy) within the practitioner's body. Without this visualization, or if the practitioner fails to mobilize their own primordial spirit (Shen) during the process, communication with the celestial realms becomes impossible. Only after completing these steps can one invite the true Qi of the higher realms to descend into the body. The Purification Incantation, "My heart-mind is the Elixir Sovereign, enabling me to commune with the truth," helps the practitioner maintain purity of heart and mind, facilitating connection with the true Qi.

Regarding the ritual for offering incense to the Ten Directions: At dawn and noon, one must begin in the East, proceeding in sequence to the Southeast, South, Southwest, West, Northwest, North, Northeast, the lower direction, and finally the upper direction, moving from left to right. This symbolizes the leftward rotation of the Heavenly Dao. When offering incense to each direction, the practitioner must visualize the energy of that direction descending upon the ritual platform—this constitutes the true act of incense offering. If the sequence is disregarded during a purification ritual (Zhaijiao), or if the practitioner fails to visualize the corresponding energy, the ritual loses its meaning. At night, the sequence begins in the North and proceeds counterclockwise. According to the Lingbao tradition, noon incense offerings should start in the East and proceed clockwise, but the current Yellow Register Rite (a ritual for the salvation of the deceased) follows the specific sequence recorded in this scripture. Practitioners should adhere to the sequence described in this text.

(Note: The term "Qingdu" in the original text may be a chapter title or annotation and has not been translated into the main body.)

This scripture meticulously documents the incense-offering procedures and visualization (meditative contemplation) methods used in Daoist Zhaijiao (purification rituals), primarily divided into two parts: the Dong'an Incense Formula and the Master-Venerating Visualization Formula.

The Dong'an Incense Formula details the complete incense-offering procedure before the ritual altar's central imperial table. The ritual master first completes incense offerings to the ten directions before returning to stand before the altar and perform the incense ritual according to ceremonial protocols. The specific steps are: first burn the Yunzhuan Zhenwen (Daoist mystical script) in the incense burner, then offer incense in three separate pinches while reciting invocations—this step follows the same method as the Incense-Burning Formula. Next, burn the Jiangzhen Zhaoling (Spirit-Summoning Talisman) while performing ritual gestures with accompanying secret incantations. The chanting begins with specific spells like "Yu Luo Xiao Tai," describing scenes of the Yuqing (Jade Purity) celestial realm to invite heavenly deities. This is followed by the Yuhua Sanjing (Jade Radiance Scattering Light) incantation, visualizing jade maidens delivering messages and golden boys attending the incense, imagining these celestial attendants arrayed on either side of the incense burner before concluding with ritual bows and withdrawal.

The Master-Venerating Visualization Formula elaborates on the ritual master's meditation techniques. First, one visualizes the Supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) seated majestically upon the Celestial Treasure Platform. Then, the practitioner visualizes each of the three Dantian (energy centers)—lower, middle, and upper—housing one of these celestial lords: the lower Dantian's lord ascends on a white cloud chariot to the middle Dantian; the middle Dantian's lord then rises on a yellow chariot to the upper Dantian (Niwan Palace); finally, the upper Dantian's lord merges with them and ascends through the crown on a azure chariot to unite with the external Three Pure Ones upon the Celestial Treasure Platform. The visualization continues with thirty-six sections of sacred scriptures arrayed to the left, the Mysterious Central Great Master (Laozi) to the right, and an entourage of immortals including the Ten Perfected and Five Thearchs—resembling a grand celestial audience. With closed eyes, the practitioner further visualizes protective formations: Dragon-Tiger Lords, countless celestial troops, and venerable spirits from the Three Realms guarding both sides.

The final stage involves paying homage to the Three Masters (Scripture Master, Register Master, and Ordination Master): first, mentally bowing three times toward the Scripture Master's direction while praying for the master's transcendence and one's own deliverance; next, three mental bows toward the Register Master's direction, wishing for the master's ascension and the liberation of one's ancestors across seven generations; finally, visualizing the Ordination Master's direction. The entire visualization process demands vivid clarity in every detail.

This passage discusses the importance of the "Three Teachers" (scripture master, register master, and initiation master) in Daoist practice, along with their associated worship rituals.

Practitioners must reverently pay homage to the Three Teachers. During each ceremony, they should sincerely pray: may the masters attain the Dao and achieve immortality, ascending to the ranks of exalted perfected beings; may the masters help liberate them from the Five Sufferings and Eight Calamities (referring to life's various hardships), inscribe their names in the immortal registers, and ultimately realize the state of perfected beings. Master Guangcheng (a legendary ancient immortal) explains: the scripture master represents the source of transmitted Daoist methods and serves as teacher to the register master; the register master transmits the true Dao and instructs the initiation master; while the initiation master directly guides disciples in cultivation, assisting their transcendence into sainthood.

The scripture specifically identifies the Three Supreme Teachers: Lord Lao (Taishang Laojun) as initiation master, the Daojun of Numinous Treasure (Lingbao Daojun) as register master, and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) as scripture master. Practitioners must honor these teachers during zhaijiao (purification rituals), otherwise they betray their spiritual roots. The Jade Register Simplified Texts of Middle Origin (a Daoist classic) records: cultivation must follow the masters' teachings and ritual protocols. Disrespect toward the Three Teachers prevents the Three Treasures (Dao Treasure, Scripture Treasure, and Teacher Treasure) from manifesting, loses the reverence of the Three Realms, and invites harassment by demonic forces.

In the Chapter on Contemplative Preservation, Lord Lao states: the preciousness of teachers lies in their embodiment of the Dao's origin—without beginning, eternally existing, capable of limitless salvation. Though manifested as three teachers, their essence is unified. Human capacities are divided into superior, middling, and inferior grades with varying speeds of enlightenment, yet all must rely on the Three Treasures: the Dao Treasure (formless supreme Dao), Scripture Treasure (mysteriously spontaneous sacred texts), and Teacher Treasure (realized masters). Within profound mystery, diligent practice generates resonance—this karmic connection manifests at the appropriate time. The Dao's ultimate truth transcends life-death transformations, eternally unchanging, representing the most precious attainment.

In the practice of Neiguan (inner observation) meditation, one should close the eyes and visualize this sacred scene: The Supreme Laozi sits enthroned at the center, with Daojun (an important Daoist deity) to his left. Ancient scriptures manifest in the west, while transmitting masters appear in the southeast. Then envision the Ten Celestial Guardians leading ceremonial processions to pay homage, with civil and military officials, musicians, and dancers arranged according to their proper positions. Visualize the altar transforming into the Seven-Jeweled Palace of the Jade Capital Mountain (the highest Daoist paradise), adorned with precious canopies and radiant lotus cushions on lion thrones, guarded by crouching lions at their base, while incense officials and musicians stand in solemn formation.

After visualizing the "Treasure of the Dao," continue the inner observation by focusing on the celestial platform: To Laozi's right stands a luminous canopy adorned with seven jewels, upon a jade table holding scripture cases wreathed in crimson clouds, with ritual fire-bells suspended amidst them. The scriptures are covered with lotus-patterned cases, attended by jade maidens and youths holding incense and lamps. The Thirty-Six Sacred Scriptures (the complete canon of Daoist texts) are rooted in Dao and De (Virtue), with the Supreme Attendant Official standing to the left.

Following the "Treasure of the Scriptures," visualize another seven-jeweled canopy to Laozi's left, where the Great Master of Mysterious Center (a manifestation of Laozi) sits enthroned—as recorded in traditional Laozi meditation diagrams. In actual practice, one need only follow the transmitted method of sequential visualization while understanding these scenes' scriptural origins.

When the "Invocation of the Dao" ritual begins, the practitioner should internally observe their divine light illuminating the altar space, with internal organs translucent like colored glass, radiating nine-colored brilliance to both sides. After formal salutations, silently recite nine devotional prostrations while envisioning the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) seated in the void, with deities from the Three Realms assembling as if attending a celestial convocation at the Jade Capital. To the left are displayed precious scriptures like the Langshu Golden Texts and thirty-six sacred texts with authentic talismans; to the right stand the Three Ancient Masters and successive lineage patriarchs.

During the "Raising of the Three Treasures" rite, silently intone: "Your servant bows in refuge to the Supreme Limitless Dao. Your servant bows in refuge to the Thirty-Six Sacred Scriptures. Your servant bows in refuge to the Great Master of Mysterious Center." For purification rituals (Zhaijiao), chant "Celestial Worthy of Longevity and Life-Preservation" three times; for universal salvation rites, chant "Celestial Worthy of Supreme Unity Who Saves from Suffering" three times. Finally, visualize a resplendent nine-colored circular radiance, imagining oneself transformed into the form of a Celestial Worthy while silently reciting entrance mantras to ascend the altar.

The Four Luminous Merit Officials (道教神祇, divine messengers responsible for delivering communications) and the Envoys of Truth will assist practitioners in connecting with celestial deities, allowing the pure primordial Qi (炁, vital energy) to descend upon them, ensuring all prayers are fulfilled.

In Daoist rituals, after paying homage to the master, one must recite the "Guardian Spirit Incantation" (卫灵咒). This incantation serves two purposes: purifying defilements and absorbing spiritual energy. The method is as follows:

When chanting the eastern incantation, the fingers must form the hand seal (手诀) corresponding to the Zhen position (震位, the trigram associated with the east), while visualizing azure Qi filling the entire altar. When the assembly finishes the final line in unison, the ritual master inhales the azure Qi through the nose and stores it in the liver.

The same method applies to the other directions:

• The southern incantation uses the Li position (离位, south), drawing red Qi into the heart.
• The western incantation uses the Dui position (兑位, west), drawing white Qi into the lungs.
• The northern incantation uses the Kan position (坎位, north), drawing black Qi into the kidneys.
• The central incantation uses the middle finger, drawing yellow Qi into the spleen.

Finally, one visualizes the Qi of the Five Sacred Mountains (五岳) transforming into celestial soldiers and generals. This visualization must be completed swiftly.

At the start of the Zhaijiao (斋醮, purification ritual), the Five Directions Guardian Spirit Incantation is recited first. By the next morning, it is replaced with the Five Stars Incantation (五星咒). This is because, after the altar consecration, all impurities have been cleansed, and only the Five Stars Incantation is needed to manifest divine power—no further recitation of the Five Directions Incantation is required.

The "Furnace Opening Hand Seal" (发炉诀) refers to the Three Supreme Qi (玄元始三气) of the Three Pure Ones (三清, Sanqing: Jade, Upper, and Supreme Purity) contained within the human body. The ritual master visualizes these three Qi rising like clouds from the Baihui point (百会穴, crown of the head), envisioning the Supreme Venerable Sovereign (太上老君) standing atop the clouds above. Then, the master summons the Merit Officials and other divine messengers within the body to manifest and spread throughout the altar, conveying sincerity. Next, the master visualizes the righteous Qi of the Ten Directions filling the altar and enveloping the entire body. When the incense smoke rises, the master envisions these energies ascending to the celestial court alongside the divine generals.

The human body corresponds to Heaven and Earth, with spiritual energy flowing between internal and external realms. Without understanding the essence of inner cultivation, one cannot summon external deities. The ancient patriarchs established these ritual methods with profound reasoning.

Celestial Master (天师, Tianshi) Zhang Wanfu of the Qingdu lineage once said: "All ritual communications must rely on divine forces to achieve resonance and transmission." Here, "divine forces" primarily refer to celestial officials, divine officers, and heavenly soldiers. These divine beings can only be summoned through proper lineage transmission, typically via the Three Sections and Eight Scenes (三部八景, an internal cultivation system correlating the body with the cosmos) within the Lingbao Fulu (灵宝法箓, talismanic registers of the Numinous Treasure tradition).

This passage discusses several key components of Daoist Zhaijiao (purification rituals, large-scale ceremonial offerings):

On the celestial official system in Zhaijiao:

Practitioners internally host jade maidens and youths from the Thirty-Two Heavens, as well as celestial officials like the Five Emperors' direct talisman administrators. Only formally ordained Daoist priests who have received the Daoist register (Fulu, the credential for Daoist initiation) can properly summon these celestial officials and spirit soldiers to assist in rituals. Those without proper ordination who presumptuously attempt such summonings commit transgression - not only rendering the ritual ineffective and wasting incense offerings, but also risking divine wrath and karmic consequences. During formal ceremonies, the ritual begins with the "Opening the Incense Burner" ceremony, where participants kneel and click their teeth twenty-four times before reciting specific incantations to summon various celestial officials, including the Five Body True Officials, merit-recording clerks and soldiers, as well as superior immortals and numinous officials with distinct functions.

On the repentance segment:

Repentance for transgressions forms the most crucial part of any ritual. The ancient method required the High Priest (Gaogong, chief ritual master) to personally perform repentance, though later this was delegated to assistants (called "proxy repentance") to reduce the burden. However, the High Priest must understand that repentance fundamentally represents the ritual sponsor's confession of faults. The proper method involves: the High Priest leading the sponsor in prostrations toward all directions while visualizing the Heavenly Venerable of each direction descending amid ceremonial banners and insignia. The priest should wear robes corresponding to each direction's symbolic color. Though the repentance text may be read by others, the High Priest must silently synchronize with the recitation. Half-hearted participation invalidates the repentance. The same sincerity applies to rituals for salvation of the deceased.

On exorcism procedures:

Rituals must incorporate exorcism. Ancient masters like Zhang Qingdu, Lu Jianji, and Du Guangcheng insisted on performing exorcisms morning, noon, and evening. However, when Zhao Daosheng compiled the Yellow Register Ritual (Huanglu Yi), he mistakenly categorized exorcism as an internal affair performed only at noon. In fact, the "Pacing the Void" hymns (Buxu Ci, Daoist ritual music) mention "demon kings respectfully receiving instructions," indicating exorcism rituals facilitate audience with celestial beings.

The mentioned texts - Master Guangcheng's Yellow Register Liturgy (Huangjian Zhai Ke) and Master Shuinan's Golden Book of Salvation (Jidu Jinshu) - are important Daoist ritual compendiums that meticulously document these ceremonial protocols.

This scripture elucidates several essential ritual methods and ceremonial principles in Daoism for summoning deities and subduing demonic forces.

Regarding the invocation of the Northern Emperor (an important Daoist deity) and demon kings: Through secret activation of divine light, one summons the Northern Emperor by the decree of Lord Laozi (Taishang Laojun), commanding demon kings to monitor and subdue unruly spirits, eradicating all traces of evil. When the jade document (sacred writ) is completed, the radiance of the Three Pure Ones (Sanqing) realms circulates, the orthodox Dao flourishes while heterodox paths are blocked, the ghostly way perishes, yin energies dissipate, and the Dao's Qi (vital energy) fills heaven and earth. At this moment, countless perfected immortals from the six directions will arrive floating through the skies to hear the sacred teachings.

The phrase "but the worthy one indeed" appears as praise but actually conceals esoteric transmission principles that should not be casually revealed—it must be passed down through oral instruction. Here we daringly record the "Demon King Summoning Formula": The practitioner visualizes three-colored clouds (azure, yellow, and white) rising from within the body, forming a nine-hued chaotic halo illuminating all directions. After swallowing saliva three times, one visualizes the Vast and Subtle Great Deity (a guardian spirit) wearing a nine-dragon crown, guarding the ghost gate, ensuring demons dare not cause disturbances.

The "Demon Commanding Oral Formula" constitutes the jade decree of Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), ordering demon kings to arrive under the guidance of the fire deity, led by the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor) with their retinues to collectively subdue demonic hordes.

The "Three Dawns Triple Incense Formula" details the incense offering ritual: During the first incense offering, circulate azure Qi to encircle the altar, reaching up to the Heaven of Jade Clarity (Qingwei Tian); during the second, send crimson Qi to the Heaven of Supreme Clarity (Yuqing Tian); during the third, direct white Qi to the Heaven of Grand Clarity (Taiqing Tian).

The "Great Repentance Formula" serves as a ritual for confessing transgressions. During liturgical ceremonies (Keyi), one must petition thrice, bow thrice, then stand upright and kneel solemnly to recite confessional texts. Practitioners visualize their Niwan Palace (crown chakra) aligned with the incense burner, within which appears a boundless precious pearl radiating light through inner and outer realms. At this stage, one forgets physical form while visualizing all celestial venerables and three realms' deities arrayed left and right, kneeling before them in repentance. For blessing rituals, absorb the patron's natal destiny (benming yuanzhen); for salvation rites, guide the deceased's spirit to jointly repent. Finally, the "Furnace Restoration Formula" constitutes the crucial concluding step of the ceremony.

In Daoist rituals, after presenting memorials to the deities (known as "presenting petitions"), the "Fu Lu" (Returning to the Furnace) ceremony must be performed. This ritual facilitates the reintegration of the body's internal deities with the celestial pure ones. During the ceremony, names of deities such as "the Incense Official Messengers and the Left-Right Dragon-Tiger Lords" are recited while forming specific hand seals (known as "qia jue"). This guides the internal Qi (vital energy) to descend into the Dantian (energy center in the lower abdomen), where it condenses into the "Golden Liquid and Jade Nectar" (refined essence produced through cultivation). Practitioners visualize immortal youths and maidens from the ten directions receiving the incense smoke, swiftly conveying their prayers to the supreme Dao. This ritual corresponds with the earlier "Fa Lu" (Opening the Furnace) visualization, creating a complete cycle.

Key Points for Ascending the Altar to Expound Scriptures:

When expounding scriptures, the speaker should envision themselves as a celestial worthy delivering the Dharma. The method involves: first offering incense with reverent bows, then closing the eyes and forming the "wu gu" hand gesture (a specific mudra). Visualize blue Qi emanating from the head, yellow Qi from the hands, and white Qi from the feet, enveloping the entire body. Next, visualize the Three Masters (transmission lineage teachers) standing before you, bow three times, strike the Dharma drum twenty-four times, and swallow saliva thirty-six times. Simultaneously, imagine the Four Symbols guarding you: the Azure Dragon on the left, White Tiger on the right, Vermilion Bird in front, and Black Tortoise behind, accompanied by divine beasts like lions, qilins, and white cranes encircling you. Visualize the Seven Stars shining above, illuminating the five viscera, with radiant light emanating from your entire being. The demeanor should be as solemn as when the Celestial Worthy of Primordial Beginning transmitted scriptures to the Dao Lord, attracting deceased souls and all beings to listen. For precept-bestowing ceremonies, simply replace the guardian deities with those associated with precepts, such as the Dragon Courier of Reeds and the Youth Who Inspects Destiny.

Techniques for Presenting Memorials:

Ancient purification methods required the ritual master's original spirit (Yuan Shen) to leave the body and personally meet the Celestial Emperor. As most practitioners today cannot achieve this, visualization must suffice. However, visualizations are prone to distortion, as distracting thoughts are difficult to eliminate, making complete accuracy challenging. Moreover, the memorial officer (chief ritualist) must memorize excessively complex memorial content—including phrases, ancestral origins, dates, and more—often reducing the process to mere procedural actions: prostrating, performing the "Bu Gang" (Pacing the Stars steps), and burning talismans. If the visualization during the memorial submission lacks focus or the recitations lack sincerity, errors are likely to occur.

How can one communicate with the divine if mistakes occur during ritual practice? If visualization techniques (methods for contemplating deities) aren't mastered in daily cultivation, how can the talismans drawn by day reach celestial awareness? These difficulties arise from not grasping the proper methods. The true essence of presenting memorials (rituals for petitioning celestial deities) lies entirely in present-moment concentration.

When my master transmitted the method of submitting memorials (rituals for presenting petitions), the responses varied according to circumstances, but the key always rested in focused visualization at the altar (ritual platform). Upon ascending the altar, one should visualize the sacred beings of the Three Pure Realms (the highest Daoist heavens, Sanqing) surrounding the space. At this moment, the memorial text is unrolled and read aloud to these holy presences. The presiding priest (high-ranking ritual master) must visualize the Celestial Emperor standing before them, prostrating in reverence while the memorial's contents ascend to the heavenly court. After receiving the celestial decree in response, the memorial is burned to deliver it to the appropriate heavenly departments for execution—no further visualization is required thereafter.

This method of direct petition to the Celestial Emperor through the memorial not only eliminates the hassle of repeated visualizations but ensures sincere intentions reach divine awareness. Even memorials containing numerous names are less prone to error, as the names ascend simultaneously with the reading. As for the ritual pacing (Daoist ceremonial steps like Yu Steps), whether employing the Nine Spirits Flying Steps or the Primordial Network Evolving Steps, these all constitute spirit-flight pacing (steps for communicating with deities). The ancients didn't perform these steps on the altar, but since modern practice incorporates ceremonial dance on the platform to enhance dignity, why seek separate locations for spirit-flight pacing? Simply perform the steps on the altar while visualizing the Twenty-Eight Lunar Mansions and the Sun, Moon, and Five Planets (important Daoist stellar deities)—this facilitates unobstructed resonance.

When the Three Pure Realms are already visualized at the altar, how could the celestial constellations fail to descend? Thus my master's transmitted method is simple: present memorials on the altar, perform pacing on the altar. When burning the memorial, simply visualize celestial officers and generals delivering it to heavenly departments. Understand that the Primordial Qi (cosmic foundational energy, Xiantian Yiqi) permeates all existence—sincere devotion naturally bridges heaven and earth. Why insist on visualizing chariot rides through cosmic winds and starry realms to reach celestial palaces? The "Primordial Network Evolving" chapter long ago documented the correspondence between human body and celestial realms. When priests comprehend this inner-outer resonance, they naturally connect with heaven and earth. Thus the sages said: "Though heaven is high and stars distant, one may reach them while seated."

The crucial point lies in daily practice: during incense meditation in the quiet chamber, one should train in making petitions for various affairs until visualization becomes refined and effortless. When formal memorial presentation arrives, the principle remains the same. Other practices like submitting petitions or confession rituals each have their master-transmitted oral instructions, but all emphasize performing the "Tenfold Spirit-Returning" method (ten Neidan circulation techniques) before the main ceremony. After burning the memorial, one should return to the quiet chamber for seated meditation awaiting response.

This scripture primarily elucidates Daoist cultivation methods and ritual practices, along with the correspondence between bodily manifestations and auspicious/ominous signs.

The cultivation section describes how practitioners, upon entering the meditation chamber to burn incense, must eliminate distractions and concentrate on ingesting ritual talismans (fulu). They should guide the internal Qi (vital energy) from the Dantian (lower abdominal energy center) upward along the spine to the Muddy Pellet Palace (upper Dantian at the crown), then return it through the throat and heart before finally cycling back to the Dantian. During this process, practitioners visualize Lord Lao (Taishang Laojun) riding white Qi and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) ascending on yellow clouds, ultimately merging with the Three Pure Ones (Sanqing) descending through the celestial gate. Maintaining meditative silence, practitioners perform three ritual prostrations to express devotion before commencing formal ceremonies.

The ritual section emphasizes that all procedures must be completed before the altar, with priests conducting deity-invocation ceremonies in seamless sequence without procedural disconnection. The supreme cultivation method involves employing the Divine Light of Lingbao Great Stillness (an advanced practice) to facilitate out-of-body travel for audience with the Heavenly Emperor.

The latter portion details specific omens corresponding to bodily movements:

• Movement in the left ear (Qian palace): Signifies fulfilled petitions and peaceful livelihood.
• Movement in the left foot (Kan palace): Foretells treasure acquisition but prolonged litigation and lingering illness.
• Movement in the left shoulder (Gen palace): Resembles drawing a bow against the moon—exertion without fulfillment.
• Movement in the left knee (Zhen palace): Like fish caught in nets—predominantly inauspicious, though beneficial for the deceased.
• Movement in the right shoulder (Xun palace): Indicates unresolved anxieties—favorable for nobles but severe illness for commoners.

Each omen includes corresponding celestial departments (e.g., Tai Xuan Capital Bureau, Heavenly Bureau)—administrative divisions within the Daoist pantheon responsible for specific cosmic affairs.

This scripture primarily discusses three key components: directional correspondences, the Heart Memorial Formula, and the secret method for breaking through hell realms.

Regarding directional correspondences:

When movement occurs in the Li (Fire) direction (South), it corresponds to the right knee in the human body. This signifies auspicious news brought by a woman, the liberation of deceased souls, and potential unexpected wealth. Activity in the Kun (Earth) direction (Southwest) relates to the right ear, indicating the need to polish swords and mirrors—if one gazes at their reflection by water, a noble benefactor will appear. Movement in the Dui (Lake) direction (West) connects to the right foot, foretelling official promotions, increased wealth, recovery for the ill, and ascension for the departed.

The Heart Memorial Formula (a swift method for petitioning celestial deities):

This method emphasizes directness and immediacy, bypassing elaborate rituals like stepping the Big Dipper paces. The practice involves: first visualizing the Celestial Gate opening as the Three Pure Ones (Sanqing) descend above one's crown, followed by three silent bows. Next, petitions are mentally offered sequentially to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Dao Lord of Numinous Treasure (Lingbao Daojun), and the Supreme Venerable Sovereign (Taishang Laojun). Then visualize jade maidens and celestial officers delivering the memorial. Finally, imagine the Three Pure Ones returning to their celestial abodes while withdrawing consciousness back into the body, concluding with gratitude before leaving the meditation chamber.

The secret method for breaking hell realms:

All rituals—whether major or minor—require lamp lighting to shatter hell dimensions. However, true hell exists in the extreme Yin realm, impossible to dismantle directly. In reality, various "hells" exist within the human body: the heart corresponds to the Blazing Fire Hell, the liver to the Storm Thunder Hell, the lungs to the Diamond Hell, the kidneys to the Frozen Darkness Hell. Limbs represent the fiery Copper Pillar Hell and the icy Cauldron Hell respectively, while the spleen mirrors the Universal Torment Hell. If one cannot purify these internal hells, how can external hells be broken? The key lies in maintaining mental purity—the heart governs all. When the heart is tranquil, the spirit (Shen) settles; when agitated, the spirit becomes restless. The heart resembles a lotus palace housing the sovereign, the lungs a canopy sheltering the prime minister, the liver a general's headquarters, the kidneys a power reservoir, and the spleen a storehouse. Only by first purifying oneself can external hell realms be dissolved.

The various torments of hell are all created by one's own mind, not imposed from without. When the heart is filled with fury, the Qi (vital energy) and blood clash violently—this becomes the "Wind and Thunder Hell." When greed and hatred arise, the body grows restless—this forms the "Blazing Fire Hell." Harboring malicious intent to harm others leads to the "Diamond Hell," while scheming and deceit plunge one into the "Frozen Abyss Hell." Obsessive attachment to material things brings the suffering of the "Bronze Pillar Hell," and indulgence in lust damages both body and mind, creating the "Boiling Cauldron Hell." Murderous thoughts that harm self and others condemn one to the "Butchering Hell," while depraved desires lead to the "Chariot of Fire Hell." Insatiable greed that exhausts the spirit casts one into the "Universal Torment Hell."

Only when the mind achieves perfect purity do karmic obstructions vanish. Once these obstructions dissolve, hell naturally ceases to exist. To break free from hell's suffering, practitioners must regulate their innate Qi (primordial energy) from dawn until noon, guiding it from the brain's Nine Palaces (Daoist cosmological centers in the cranium) through the body's nine orifices. If the Shen (spirit) remains tranquil, the body's inner deities (representing organ functions) will perform their duties harmoniously, allowing Qi to circulate unimpeded. When this energy flows into the intestinal labyrinth (symbolizing the body's complex inner pathways), all impurities are purified, revealing a state of virtue—only then can the deepest Ninefold Nether Hells be overcome.

All spiritual methods originate in consciousness. The so-called "Three Damnations" (hell, hungry ghosts, and animal realms) correspond to the three Dantian (energy centers) in the upper, middle, and lower body, while the "Five Afflictions" mirror the five viscera. Understanding this truth transforms all obstacles into pure manifestations of the Dao, leaving no trace of defilement. Through deepening meditative absorption, one perceives ultimate reality and realizes Wuwei (non-action)—at which point all gates of darkness open spontaneously.

Regarding the "Secret Method for Summoning Souls": The Divine Tiger Messengers (spirit generals who guide departed souls) originate from the Northern Mysterious Bureau (a Daoist underworld administration). Through cultivation, adepts connect with the three Dantian's energies to command yin forces. Three Divine Tiger Envoys reside in the Triple Burner energy system, while Seven Jade Maidens guard the seven orifices. Yang energy circulates through the joints; yin energy coalesces the soul. The Divine Tiger Officials dwell below the eyes—the left eye's envoy is feminine, the right masculine. The Jade Court Messengers anchor in the nostrils, while the Divine Tiger Envoys reside in the mouth (the "Jade Pool"). Soul-searching generals are stationed at the kidneys (Changxi point). By cycling the spiritual root (energy core) seven times, practitioners summon these deities to the ritual altar. Finally, through the Divine Tiger Step (a sacred footwork pattern), the Tiger Officials execute the soul-retrieving mission.

This scripture describes several Daoist ritual methods for summoning souls and refining them through purification.

First is the "Summoning the Divine Tiger" technique for calling back souls: The ritual master forms the Divine Tiger Soul-Summoning Mudra with their hands, mobilizing the primordial Qi (Xiantian Yuanqi) from their spiritual roots, then guides the departed souls using a soul banner. During the ritual, dark winds and mysterious mists manifest, and when the master focuses their mind, the Divine Tiger will descend with a mighty roar to assist in summoning the lost souls.

Next is the "Purification Mudra" cleansing rite: The master first visualizes the bathing chamber transforming into a moonlit watery realm, then forms the Ziwen hand seal to activate Yin-Yang energies while burning talismanic scriptures (Fulu). Moonlight transforms into sweet dew that showers down, and the master envisions jade maidens and spirit youths holding fragrant towels and precious vials to bathe the departed souls. Once purified by the sacred waters, the souls become radiant and pure. The master then burns spirit-clothing talismans so the souls may don celestial robes of glowing mist. Finally, a white soul banner guides them to their seats to receive offerings.

Regarding the principles of the "Refinement Mudra": The refinement process follows two sequences—water first, then fire. This order aligns with the natural creative patterns of heaven and earth ("Heaven produces water first, Earth produces fire next"), mirroring human development from the kidneys (associated with water) to the eyes (associated with fire). The essence of refinement lies in harmonizing Yin-Yang and balancing water-fire energies, gathering innate nature (Xing) and tempering the soul (Hun-Po). Through this process, Yang Qi refines Yin spirits, ultimately purging all impurities to achieve clarity and stillness. The ritual master must fully grasp these principles of mutual generation and restraint in cosmic creation.

This passage explains several different methods of "Lian Du" (rituals for the salvation of departed souls) in Daoist cultivation, along with their corresponding principles of Qi circulation within the body.

The foundation of cultivation lies in restoring one's Yang Qi to its purest state. Only when practitioners achieve a state of pure Yang without impurities through cultivation can they liberate souls from the underworld. As the Great Mao Zhenjun (founder of the Maoshan tradition) said: "Use pure Yang Qi to refine turbid energy, use clear consciousness to refine scattered thoughts, let the light of spirituality illuminate the netherworld, and enable departed souls to attain liberation."

The ancient Immortal Ge Xuan (Ge Hong's uncle) achieved true Dao precisely by following this principle. Although modern practitioners of purification rituals may not yet have reached the stage of self-cultivation, they must first understand this truth. Various Lian Du methods are currently transmitted:

The Lingbao Great Refinement Method venerates the Golden Mother (Queen Mother of the West) and Wooden Lord (Dong Wang Gong) as its patriarchs, practicing through specific rituals of Qi invocation and memorial submission. The Shenxiao School's refinement method honors the Three Masters (three Shenxiao patriarchs) and the sun-moon deities, requiring visualization of Nine Heavens Qi circulating among the internal organs: the blue Qi between heart and kidneys is Shenxiao Qi, the white Qi in lungs is Yuxiao Qi, the red Qi in heart is Danxiao Qi, the green Qi in liver is Qingxiao Qi, the green Qi in gallbladder is Bixiao Qi, the yellow Qi in stomach is Zixiao Qi, the red Qi in intestines is Langxiao Qi, the purple Qi in bladder is Taixiao Qi, and the black Qi in kidneys is Jingxiao Qi.

The Southern Chang Refinement Method venerates the Southern Dipper and Northern Ladle, requiring visualization of water-fire imagery corresponding to heart-kidney positions. The Nine Heavens Refinement Method honors the Nine Heavenly Emperors, circulating nine primordial Qi in nine body directions. These methods all follow the body's generative transformations—men begin cultivation from the left kidney, while women start from the right kidney.

Different lineages' refinement methods each have their transmission systems and key cultivation points that shouldn't be confused. When arranging altars and water-fire orientations, each school's rules must be followed: the Lingbao School uses Yin-Shen directions, while the Shenxiao School employs Qian-Xun positions. The essential point is understanding that all these methods fundamentally harmonize the body's Yin-Yang Qi through specific visualizations and rituals to purify body and mind.

This scripture elucidates the Daoist practices of "refinement and deliverance" (rituals for liberating souls of the deceased) and "ascension techniques" (esoteric methods for guiding souls heavenward), integrating theories of Yin-Yang and the Five Phases with essential Neidan (internal alchemy) principles.

First, it explains the correspondence between the human body and earthly branches time periods: the Si hour (9-11 AM) resembles embryonic gestation, the Wu hour (11 AM-1 PM) signifies fetal nourishment, the Wei hour (1-3 PM) marks the beginning of growth, the Shen hour (3-5 PM) represents formal birth, the You hour (5-7 PM) symbolizes purification through bathing, the Xu hour (7-9 PM) indicates coming of age, the Hai hour (9-11 PM) denotes achievement of merit, and the Zi hour (11 PM-1 AM) reaches the zenith. This reveals the cyclical patterns of human vital energy (Qi) according to temporal rhythms.

Practitioners must comprehend the Dao of cosmic creation, harmonizing the two energies of Yin and Yang. By preserving one's true nature and nurturing innate spirituality to mutually resonate with external spiritual forces, one concentrates primordial Qi (original energy) to gather cosmic Qi. Maintaining utmost purity of spirit (Shen) while utilizing the generative cycle of water and fire, the practitioner circulates Yin-Yang energies to refine body and mind—thereby attaining the power to deliver all wandering souls. The text emphasizes that talismans (Fulu), incantations, and secret formulas used in refinement rituals follow specific lineages and must be executed strictly according to liturgical (Keyi) protocols without deviation.

The esoteric ascension method proceeds as follows: The ritual master forms the "Ten Celestial Mudra" with both hands, raising them sleeve-concealed from the Zi position to the You position up to the forehead before releasing. Next, transforming the gesture into the "Jade Purity Mudra" (a Shangqing school hand seal), the practitioner circulates ocular energy while visualizing solar and lunar radiance emitting golden filaments through multicolored auroras. With slightly opened eyes, one inhales through the nostrils before exhaling to form a rainbow-like Qi pillar spanning to the Vermilion Palace's Immortal Platform (a Daoist celestial realm).

Reassuming the Jade Purity Mudra, the adept visualizes solar and lunar effulgence materializing as golden youths and jade maidens holding banners on either side. Swallowing celestial nectar, one guides energy upward to the Dantian (elixir field), emitting crimson and emerald light that surges through the Niwan Palace (crown chakra). This energy bridges like a rainbow piercing the sun, its golden light crystallizing into a magnificent bridge—one end anchored at the ritual altar, the other extending to the Vermilion Mansion (southern fire palace).

Finally, using the Jade Purity Mudra to guide souls onto this ritual bridge, celestial officers escort them unimpeded toward heaven. When the energy reaches the celestial gate, it dissolves into azure Qi throughout the void. The entire process demands absolute mental purity—the slightest attachment nullifies all progress.