《上清靈寶大法(二)》Vol. 36

Although Refinement and Deliverance rituals flourished only in recent times, since antiquity practitioners seeking to cultivate the Dao have used talismans and registers, and summoned Qi (the vital energy of life in Daoism), to refine and nourish the spirits within their bodies. Thus, Master Liu Hunkang said that living people can refine their spirits by using talismans, while ghosts can receive deliverance through them. This is the true meaning of Refinement and Deliverance.

Liu Hunkang was a Song-dynasty master of the Maoshan school, known by the title “Master of Profound Insight and Harmonious Peace.” He once served as a Daoist at Huayang. In the second year of the Daguan era, he returned to the imperial court and, beneath the palace halls, “transformed and dissolved”—a Daoist expression for the passing of someone who has attained the Dao. Therefore, the talismans used in Refinement and Deliverance should be made according to the ritual master’s own cultivation and methods of refinement and deliverance.

Today’s practice is different. It neither traces the origins of ritual lineages nor distinguishes among the categories of different methods. Instead, it gathers material indiscriminately from various Daoist arts and scriptures, using it all for Refinement and Deliverance without examining its provenance. As a result, the talismans used have lost their scriptural basis, and their number has continued to grow in recent years.

Meanwhile, people remain confused about the fundamental meaning of water and fire, the true Qi of Yin-Yang, how Heaven and Earth came into being, and how people and other beings were born. Worse still, some take the South Pole and North Pole to represent water and fire, without asking whether Metal and Wood, when joined, can truly be assigned to the South Pole and North Pole. By this reasoning, the North Pole would belong to Yin and the South Pole to Yang. People often encounter the saying “the Southern Dipper shapes the hun, and the Northern Dipper casts the po”—that is, the Southern Dipper forms the hun-soul and the Northern Dipper forges the po-soul—and then go looking for water and fire at the two poles, north and south.

The Northern Dipper is the Central Dipper; the Southern Dipper is the Dipper mansion among the Twenty-Eight Lunar Mansions. The Central Dipper lies near the Horn mansion in the northeast; the Southern Dipper is not the South Pole either. The South Pole and North Pole face one another and are the pivots of the celestial sphere. The North Pole lies 36 degrees above the horizon, while the South Pole lies 36 degrees below it, concealed by the Earth and therefore invisible to people. The celestial circle spans 365 and one-quarter degrees, half above the horizon and half hidden beneath it. Since the North Pole is 36 degrees above the horizon, people looking at it see it as lying due north. In terms of the full celestial circle, the North Pole is at the center of the heavens, but it is not the Kan position (the northern water position among the Eight Trigrams); nor is the South Pole due south. As for the position due north, it is from…

Wēi extends from the fifteenth degree of the Dipper Mansion to one quarter of the tenth degree of the Emptiness Mansion, and belongs to the Kan position, the northern region of Water. Taking due south as the point of reference, the area from the sixteenth degree of the Bow Mansion to the seventh degree of the Star Mansion belongs to the Li position, the southern region of Fire. These are the true cardinal directions of north and south. Since Kan and Li occupy these positions, the southern celestial realm of Cinnabar Heaven and the Zhu Ling Fire Court, though both are in the south, are not called the “South Pole.” There is a reason for this. Who would say that Water and Fire both come from the South Pole or the North Pole?

Some people who preside over Zhaijiao purification rituals and write books have advanced ideas that are quite unsound. For example, the Ritual Method of the Jade Hall of the True Official Lu says only to petition the Sun and Moon for Qi (vital energy; in Daoism, the primal energy). Though this may seem simplistic, it does not go so far as to violate reason. As for presenting petitions to the Duke of Wood and the Mother of Metal, regarding them as the source of Yin-Yang, this makes the principles of Neidan and external medicines intelligible as a whole: Metal belongs to Yin, and Wood to Yang. When humans obtain them, they can become perfected beings; when ghosts obtain them, they can return to life. Whether they can be used to perform refinement and deliverance—the Daoist rite of bathing and transforming the dead to help them transcend—is difficult to determine. Whether their Qi can be obtained depends on whether a person can establish a spiritual response through invocation. In this way, one neither contravenes the celestial order above nor lacks a basis in the human body and mind below.

Yet the union of Yin and Yang has never been separate from Water and Fire. Wood is the root of Fire, and Metal the mother of Water. When the Elixir is formed and the medicine complete, the Four Symbols—Wood, Fire, Metal, and Water—must converge in the central palace, where the Yellow Matron, the medium that brings Yin and Yang into harmony, helps them unite. Wood and Fire both belong to Yang; Metal and Water both belong to Yin. To work with Water and Fire, one takes the Kan and Li positions as one’s model; to obtain Wood and Metal, one does not depart from the palaces of Zhen and Dui. This is the established teaching of the immortal scriptures and the account accepted from ancient times to the present.

To identify the Central Heaven’s Purple Tenuity Enclosure, the celestial palace of the Emperor, as the Kan Palace and petition it for Water is a grave error. In the Zhaijiao liturgy, a memorial petition to the Duke of Wood and the Mother of Metal may be presented in advance. It may also be presented during refinement and deliverance, according to the circumstances. The initial rite of summoning the soul is already found in the Shenhu Chapter. The subsequent bathing, invocation of food, and refinement and deliverance need no separate venue; they can all be performed before the Supreme Emperor within the ritual space. The officials and generals used in refinement and deliverance should receive offerings and liturgical services together after the altar has been dismantled. This is what it means to perform a Zhaijiao rite for the true spirits. If a separate refinement and deliverance rite is established, one may follow the practices of recent times.

A liturgical text for the refinement and deliverance rite should indeed be compiled. But since the venerable masters of old performed the rite only before the Supreme Emperor, I have not dared include it in this manual. The texts for the bathing rite, the hymns and guides for paying homage to the perfected ones, the invocation of food, and the formal petitions, as well as the proper …

On Revising and Arranging the Sections for the Recommendation Rite and the Ordination Rite

The following lists the newly revised ritual sections for recommending the deceased for deliverance and for transmitting the precepts.

The Main Bathing Rite for Recommending the Deceased for Deliverance

(The incantations follow the versions commonly used in different regions.)

Invocation and Announcement for Leading the Soul to the Bathing Chamber

We respectfully declare: The deceased’s physical body has decayed and its form has been destroyed; it has returned to dissolution. The Shen and Qi have dispersed, and the soul has likewise returned to nothingness. At first, the impurities that clung to the soul could still be washed away, and the divine spirit could in principle have purified itself. We fear only that the soul has sunk for too long, with no hope of ascending to Heaven for ages to come. In the land of the long night, no sunlight shines; in the deepest reaches, Yin Qi hangs thick and dim.

Moreover, the deceased’s thoughts remain attached to worldly ties, and all manner of feelings make it reluctant to leave. Its soul-consciousness is scattered through the underworld and easily obscured by dust and grime. Because its original nature is not yet pure enough, the hundred spirits can scarcely be restored. Therefore, the life-giving Qi of the Nine Heavens is specially sent down, and the essences of the sun and moon are summoned. Their transformed radiance shines far and wide, while cool water washes everywhere, cleansing the heart of the grime of its many desires, revealing the source of its true nature, and dispelling its errors.

The deceased, so-and-so, should understand: What does not perish has never been the physical body with its tangible form. What can endure is a person’s nature. While living in the world, the impurities of the tangible body have now vanished with the body itself. But after entering the Yin realm, the heart and mind remain unpurified, and must now be cleansed. Then, with this clear water, the deceased shall bathe and wash clean the endowment of its spirit. May it reverently pay homage at the gates of Heaven and proceed to the ritual altar to receive deliverance. We now recite the immortals’ sacred hymns—the praises chanted in Daoist ritual—and invite the deceased to enter the bathing tent.

Heavenly Worthy of Compassionate Guidance.

We respectfully declare: The wondrous function of water is of the highest merit. Water accords with Heaven and Earth and reveals its numinous nature. Among the Five Phases, it nourishes all things as it flows downward. It gathers and disperses according to the shapes it meets, and changes with the seasons. This is the subtle working of creation, through which the burdens and grime of worldly life may be washed away. Now the true Qi of the Nine Heavens is sent down once more, and the sacred chapters of the Three Caverns are recited. Their power of De extends throughout the underworld, and their efficacy enables souls sunk in stagnation to rise and ascend.

May the soul of the deceased, so-and-so, purify its thoughts, awaken to its nature, and transcend the ordinary world; may it bathe in orchid-scented water, infused with fragrant herbs. We respectfully pray for the departed spirit’s rebirth in the realm of the immortals. We now recite the Incantation for Bathing and Cleansing Impurities:

Heaven is clear and Qi pure; the Five Qi shine on high. The sun and moon pour forth their radiance, washing and refining the body. Shen, Qi, and Jing are cleansed within; fragrant water washes and refines, filling the body with vital fluids. Radiance shines forth, illuminating the highest heavens. The breath is untouched by dust; the Five Viscera receive numinous Qi. Karmic offenses dissolve in the Three Paths of suffering—hell beings, hungry ghosts, and animals—and calamities vanish in the Nine Darknesses of the underworld. The Five Sensory Roots—eye, ear, nose, tongue, and body—are freed from entanglement, and blessings and good fortune arise of themselves. The great vow made today is proclaimed openly to all. This body receives deliverance and ascends to the court of the Emperor.

We respectfully pray for the departed spirit’s rebirth in the realm of the immortals. We now recite the Incantation for Bathing and Refining the True Nature.

The Highest Perfect Ones of the Great High One use the essence of the nine numinous energies to raise departed souls to immortality, bringing them to the Purple Court, the abode of the immortals.

Bathe in the Flower Pool, the sacred waters that symbolize purity, so that body and spirit become clear and bright. Let essence and Qi flow through the Great Void, and let the myriad energies move freely of themselves.

The human body is the root of suffering, and desires are the source of deluded thoughts. Because we have a body, the seven emotions arise; because of the six desires, all manner of worries follow. Every attachment stirs at once, bringing all kinds of defilement in its wake. When the body no longer exists, its defilements also dissipate. Yet one may fear that, at death, a person remains tainted by impurity, and that in life they were bound by the mundane world. Though the soul returns to the Void, its doubts may not be dispelled. This is because attachment to the flesh causes one to lose one’s original nature.

Now, through the sacred script used in Daoist liturgy, the original nature is opened; the righteous energy of the Three Lights—the sun, moon, and stars, which also symbolize illumination and upright force—is bestowed. The fluids born of Yin and Yang are brought into harmony, the source of deluded thoughts is cut off, and every doubt is released. We respectfully pray for the departed, helping them be reborn in the realm of immortals, and recite the “Incantation for Bathing and Refining the Departed.”

The energy of the Dragon-Han era flows without limit, formless and nameless; the ages stretch back through countless kalpas. The Yellow Way opens, and pure energy shines forth. The spirit is clear and limpid, radiant with light. The nine souls breathe in and out pure energy; the Jade Void gleams in clarity, and the Great Rosy Clouds shine bright and high. The Celestial Worthy of Primordial Beginning transforms all things, and the heavens descend together. The Three Primes—the powers of the Daoist officials of Heaven, Earth, and Water—nourish all things, while the two energies of Yin and Yang sustain life.

May those not yet delivered be delivered, and those not yet fulfilled attain fulfillment. May the dead be transformed, and the withered flourish anew. From the smallest creeping creatures to all the spirits of the netherworld, may every being that is conceived and gestated receive a body.

The departed has reached the end of life. The soul returns to the Three Pure Ones, while the refined and delivered po travels to the Southern Palace, where it changes form. Today is an auspicious day, and all spirits receive illumination. The Five Emperors behold and bear witness, proclaiming this to all numinous beings:

May the celestial gods and terrestrial spirits, the sources of every river, the Five Sacred Peaks and Four Great Rivers, and the famous mountains everywhere; and the boundless great sages and perfected venerable spirits of the realms of Dongxuan, Dongxu, Dongkong, and Dongxian—all bear witness together and deliver all beings. May the ties to the mundane world be severed and the departed’s name entered in the registers of the Mysterious Capital. May all the gods respond; may all hear this prayer.

A person’s hardships, karmic ties, and retribution each have their reason; they are not illusory. The rises and falls of transmigration are entirely caused by deeds from the past; recompense and circumstance each arrive in their proper time. A single deluded thought can bring obstruction through a thousand lifetimes. Now the departed has washed and refined body and mind, gathering the original essence. The heavy, turbid form has already been destroyed; the clear and empty nature of consciousness endures forever. The departed may then relinquish the old body and turn toward new life, changing attachments and transforming the mind. We respectfully pray for the departed, helping them be reborn in the realm of immortals, and recite the “Incantation for Bathing in the Eastern Well.”

Waters from the Celestial River pour into the Eastern Well, filled with the essence of Stone Radiance and Water Mother. Perfect radiance brushes against numinous brightness; the realm of mystery and emptiness creates a place of lofty clarity. The Celestial Worthy of Primordial Beginning parts the long night, and Heaven’s people and the moon are born together.

Bathe in the Orchid Pool, where purification rituals are performed. The deity or star spirit Chang Geng, carried by a dragon, and the Golden Youth sprinkle fragrant water. The Jade Maiden washes the departed soul and places upon it the Crown of the Five Stars. At the Immortal Ford, it is cleansed and the forms of the Five Immortals are refined. Fragrant and pure, the departed soul welcomes the descent of the myriad perfected beings, then rides the radiance upward to the realm of lofty brightness.

Reverently, we declare: The obstacles of the past have been removed, and the dust of affliction has been washed away. The former confusion and delusion were like a dream. Now the immortal countenance is solemn and dignified, able to receive the protection of the mystery. After its spirit has been transformed, the departed soul is no longer bound by worldly crowns and robes; there is hope of rebirth in the immortal realm.

We humbly pray that the departed soul may be reborn in the immortal realm, and recite the “Incantation for Recalling the Register and Restoring the Years”:

Heaven and Earth are clear and bright; wash away filth and dust. Refine the Nine Paths, so that the departed soul may return to Great Truth. Let every vessel receive numinous Qi, and every joint be renewed. The light of clear emptiness shines within and without, revealing purity of body and mind. On this auspicious day and hour, may your life be prolonged and your years restored. Let the Jade Youth and Jade Maiden bathe you with towels in hand; may they crown and gird you with a canopy of mysterious, numinous purple, so that your body may endure forever and share its roots with Heaven and Earth.

Reverently, we declare: The breath is now pure, and body and spirit have been restored. The departed soul puts on immortal robes, ties its sash, sets its crown aright, and puts on its shoes, then goes to pay homage to the perfected sages. We recite the numinous verses once more, so that the feathered robes may appear. We humbly pray that the departed soul may be reborn in the immortal realm, and recite the “Incantation of the Golden Pool and Crown”:

The Golden Perfected descend, and true Qi fills Heaven and Earth. Refine the Golden Pool and bathe the departed soul’s body. The three lights of the sun, moon, and stars shine brilliantly, revealing the brightness of our Dao. Put on the feathered robes of a flying immortal and ascend to the Jade Capital. The Five Turbidities of the defiled world are cleared, and the Eight Radiances of the immortal realm are made manifest. Today you receive refinement and deliverance: your karmic offenses are dispelled and your blessings increased. From now on, may you stand forever among the Five Emperors and become one of the higher numinous beings.

Reverently, we declare: The wondrous principles are beyond measure, and the divine transformations are without end. The departed soul takes on light, flowing feathered robes and recovers its natural form, neat and dignified. It then follows its guide and takes part in the audience ceremony. We humbly pray that the departed soul may be reborn in the immortal realm, and recite the “Incantation for Delivering the Soul with Clear Water”:

Majestic and exalted deity of Dao and De, your merit is complete. May you descend with the others and come in person to receive and guide the soul. May the honored master and the precious spirits support one another, and, with compassion, sprinkle the ritual water to wash away the delusions of living beings. May the departed soul cross forever to the far shore of the Three Pure Ones, and leave the dusty world of the Five Turbidities for good.

Reverently, we declare: The bathing and cleansing are complete, and the ceremony of dressing is finished. Inner and outer are both pure, and the mind is reverent. Now we proceed to the numinous altar and gaze upward in homage to the heavenly court. The assembly guides the departed soul as all sing the music of the immortals.

The Daoist assembly recites the middle section, guiding the departed soul to pay homage.

The presenter of the memorial leads the assembly in praise:

Reverently, we declare: Though the heavenly and human realms are divided, single-minded devotion can unite them unseen. Though the underworld and the visible realm differ, body and spirit can come together and be joined. How much more so now, as a grand ceremony is held at the mysterious altar and an imposing ritual is laid out: the myriad perfected beings descend in ranks before the altar, while the radiance of the highest sages illuminates the palace steps. We hope…

Disaster may also become an opportunity for turning misfortune into blessing. This is the foremost day for the departed spirit to repent and offer thanks. The departed should focus their attention, sincerely confess their faults, entrust body, spirit, and life to the Dao, and pay reverence to the scriptures and the venerable master.

The Dao is the foundation of Heaven and Earth, and the scriptures are the laws followed by both the visible world and the netherworld. Yet without a venerable master, how could the teachings be spread? Without sages, how could the scriptures be passed down? They have been revered from generation to generation, and the Three Powers—Heaven, Earth, and humanity—depend on them. When wandering spirits take refuge in the Dao and its teachings, they can be delivered from suffering. When people in the world cultivate and practice them, they can transcend the dust of the world and ascend to the realm of the immortals. Thus, in the human world and in Heaven alike, the Dao and its teachings should be revered at all times and never abandoned, even for a moment. The departed should approach and pay homage with undivided attention, piety, and reverence.

With sincere hearts, bow before the Supreme, Limitless Great Dao.

With sincere hearts, bow before the honored scriptures of the Thirty-Six Sections, the collective body of Daoist scriptures.

With sincere hearts, bow before the Great Master of the Mysterious Center, the revered teacher who transmits the Dao’s teachings.

We respectfully declare: The Perfect Dao of utmost truth, the unsurpassed honored scriptures, and all the perfected beings at the altar of the Mysterious Center’s master are the pivot of Yin-Yang’s workings and the source of Heaven and Earth’s creative transformations. Now that the departed has taken refuge, from this day onward they should understand the Dao forever, never again enter an evil path or be misled by heterodox teachings. They should keep right thoughts in their heart at all times and never waver. In this way, they will be able to travel unhindered through the Three Realms and the Ten Directions, the heavens and spaces described in Daoism, and all barriers in the Six Heavens and Nine Earths, the heavenly and earthly realms described in Daoism, will be removed. Quietly await the wondrous grace that, at its appointed time, will bring deliverance; then guide the departed to the spirit altar, the seat set up for ritual observances, to hear the scriptures and teachings and receive offerings of food and drink.

Recite the scriptures and guide the departed to their place.

Prayer over the food.

We respectfully declare: Heaven and Earth move without cease, and the generation and transformation of the myriad things have no end. The movements and changes of Qi and destiny continue, and the cycles of rebirth never stop. Flourishing and decline, increase and decrease, depend on one another; life and death, departure and return, likewise alternate. Things pass from beginning to end: this is no strange occurrence. Yet when the dead enter the netherworld and are cut off from the visible world, how can this fail to bring sorrow? While alive, a person’s body and spirit belong to the world of the living; after death, the corpse and Po-soul return beneath the earth. The offices governed by the Five Emperors and the Three Officials, deities overseeing Heaven, Earth, and Water, record good and evil alike. The Six Caverns and Ten Palaces, divine offices in the netherworld, also register affairs in both the visible world and the netherworld. Even those who cultivated purity in the world during life must still be examined and go before the underworld authorities, who determine their rebirth and destination according to the depth of their merit and practice and the nature of their karmic ties.

The netherworld and the visible world are deep and unfathomable; one cannot know whether the dead will rise or sink, or where they will go. Thinking of the departed’s lot brings grief and sorrow that are hard to set aside, and so they should all the more be remembered and honored with offerings. We look up to the utmost Dao, which opens wide the true rites for delivering the dead, so that both the living and the dead may receive its blessings, and even spirits in the netherworld may be blessed. Now, with reverence, we perform the wondrous rites for the deceased so-and-so, and devoutly bow before the Supreme…

In rites for the deliverance of departed souls, offerings are arranged before the spirit seat. Though they look like the food and drink of the human world, the sacred writings used—the Daoist scriptures and talismanic texts—come from the books of the immortals. They summon the numinous sprouts of the five directions, wondrous things that symbolize the qi of new growth, and bring down the subtle qi of the Three Mornings, the Daoist heavens of the Three Pure Ones. This subtle qi nourishes the offerings, transforming them into immortal delicacies from the celestial kitchens. It also washes the spirit and soul, transforming them into a body of True Originality.

The departed soul’s original thoughts thereby become clear and transparent, and its innate nature is opened and revealed. It realizes that both the hidden realm and the manifest world return to stillness and emptiness, and that it can pass through life and death, existence and extinction, without obstruction. Then, its soul is refined in the Southern Palace, and it goes to the Eastern Pole to pay homage to the True Sage. Returning to the primal source of the womb and transforming its form and substance, it disperses Yin qi, gathers original qi, and brings forth Shen. In the end, it becomes an immortal and transforms its body. With this merit, we humbly offer aid to the departed spirit and pray that it be reborn in the realm of immortals. We now respectfully proclaim the true text and pray for blessings for the departed, reciting the “Invocation for Opening the Wisdom of Life from Jade Clarity”:

I bow to the Venerable One of hidden wisdom and formlessness; I bow and entrust my life to the Lord of the Profound within the Profound. You shaped and ordered Heaven and Earth, and your merit is beyond measure. You became the refuge of all beings and, with a compassionate heart, turn back the cycle of rebirth through the Five Paths. You take pity on and save suffering beings in the hells of the Three Destinies.

I entrust my life to the Venerable One in the Golden Palace of Heaven; I entrust my life to the compassionate father of the six paths; I entrust my life to the Unexcelled Venerable One of Jade Clarity. You long ago transcended life and death and endure without end. You move in and out of being and nonbeing, relying on nothing. You can transform withered and decayed things into immortal bodies—a chance so rare that it is scarcely found in a thousand or ten thousand kalpas. You teach beings far and wide about the causes and conditions of karma, enabling the remains to live again and the dead to rise, to endure for a long time, and to remain forever unchanged in body and soul.

In the ceaseless world of life after life, the body is easily changed and difficult to keep whole. In the silent, hidden realm, the soul suffers from separation and wandering. Those performing the rites imagine the departed standing before them. With spells, they summon the soul to return, bringing together again the spirit scattered in emptiness and comforting those who remember and mourn the dead. Having looked up to the Jade Palace and invoked the Holy Venerable, they must next illuminate the Underworld and guide the departed soul upward. They proclaim the numinous text that opens the way to instruction and recite the secret spell of ascent to Heaven, praying that the departed may gather its soul, recover its life, and devote itself to returning to its true origin.

Whether living or dead, all may receive the sincere and diligent offerings of the world and ultimately return to transformation through the Dao. In stillness, they pay homage to the distant Celestial Court of the Great Luo Heaven. We now pray in quietude and proclaim these words with sincerity, seeking blessings for the departed and praying that it be reborn in the realm of immortals. We recite the “Spell for Relocating the Spirit,” spoken by the Celestial Worthy:

Amid the boundless Fengdu, the Daoist Underworld, between its countless Vajra Mountains, the immeasurable light of Lingbao shines through the scorching pools of Hell. May the seven generations of the departed’s ancestors and all souls of the Underworld follow the fragrant cloud banner, and dwell in peace upon the pure lotus of stillness and wisdom. May their spirits rise to new life and find eternal peace.

Seeking blessings for the departed and praying that it be reborn in the realm of immortals, we recite the Celestial Worthy’s “Spell for Ascending to Heaven”:

Merit sends forth golden light; the gates of the Underworld open slightly. From the Flower Pool flows the pure fragrance of Truth…

The lotus canopy, shaped like a lotus flower, drifts with the clouds. A thousand divine beings dwell in the realm of layered primordial harmony, abiding always within the Twelve Towers. Recite the sacred commands of the Lingbao swiftly, and you may roam freely through the heavens.

To pray for the deceased and aid their passage to the immortal realms, recite the “Incantation of the Flowing Essence of the Three Luminaries”:

The wondrous Dao gives birth to the One Qi, the primordial energy at the beginning of the cosmos. Within this energy, Yin and Yang divide; they condense and transform into the sun, moon, and stars. The Three Luminaries—the sun, moon, and stars—shine and revolve. The Nine Radiances converge with the Nine Ways, and eight hues of light illuminate the palaces in all directions. Their brilliance reveals the body of Dongzhen; their flowing essence returns to Great Radiance, then descends to be born in the Palace of Deep Springs. The deceased ascends to take a place in the Land of No-Where, the Daoist realm of serene immortality, and strides forth without leaving a trace. In an instant, all things and the self are forgotten.

The essence of the Seven Treasures flows and congeals, forming splendid palaces woven from intermingled chaos. When the eyes open, the nine layers of clouds part. This bliss does not fade.

To pray for the deceased and aid their passage to the immortal realms, recite the “Incantation for the Jade Yang Ritual Offering”:

Within the authentic Qi of Jade Yang, the wondrous Dao unfolds into the three visions of sun, moon, and stars. The breath of primordial harmony sings forth a miraculous sound; the eight directions converge, spreading out like scriptures of fine jade. The Five Elders, revered Daoist deities, absorb the essence of cinnabar clouds and rise lightly upon the clouds. The Great Sage and the host of heavenly gods descend and drink together of jade nectar. The sacred number three-five determines the registers of life and death. The deceased then roams the Supreme Capital, where radiance shines without limit, and joins hands in worship before Yuchen, a revered celestial deity or palace.

A careful note: The sacred verses expound profound principles, through which all things take form. Incense has the power to summon souls back; flowers reveal blossoms in the mountain forests; fruits transform into fiery dates. Drinks become the Qi of Great Harmony, celestial radiance descends, and water turns into liquid gold. Partaking of these offerings refines and nourishes the spirit; enjoying them brings ascent to immortality. These are the wondrous workings of the mysterious Dao and the miraculous nurture of the Highest Perfected Ones. Now, following the prescribed liturgy, we set out offerings for all.

We offer the heavens precious incense beyond price:

Incense for Returning the Soul, Incense for Restoring Life, Incense of Wondrous Caverns, Incense of the Heavenly Treasure, Incense of Suhe, Incense of Yinggu, and Incense of the Seven Treasures. Its fragrance spreads without end, circulating through the ten directions as an offering to the heavens.

We offer the heavens fresh flowers of supreme and wondrous beauty:

Golden Lotus, Strange Flowers of Langyuan, Jade-Green-Pistil Golden Flowers, Radiant Flowers of Jade, Immortal Flowers of the Phoenix Grove, Great Wondrous Flowers, Small Wondrous Flowers, and Seven-Colored Lotus. Their fragrance spreads without end, circulating through the ten directions as an offering to the heavens.

We offer the heavens precious fruits from the jade groves:

Numinous Claws of the Empty Cavern, Immortal Peaches of Ten Thousand Years, Golden-Purple Patterned Pears, Plain Apples of Primordial Light, Red Numinous Wei Dates, and Purple Pomegranates of Flying Cinnabar. These fruits are inexhaustible, circulating through the ten directions as an offering to the heavens.

We offer the heavens four kinds of fragrant rice.

The fragrant rice produced by Fengshan, Longshan, Fushan, and Taihe Mountain spreads its aroma in every direction. It is inexhaustible and reaches the ten directions, serving as an offering to the gods of heaven. Next, seven kinds of precious nectar are offered: the Nectar of the Sun’s Essence, the Nectar of the Moon’s Radiance, the Nectar of the Stars’ Essence, the Nectar of Sweet Dew, the Nectar of Golden Liquid, the Nectar of Numinous Light, and the Nectar of the Jade Casket. Their fragrance fills the air, and they are inexhaustible, serving as offerings.

With reverence, we declare: Immortal flowers, rare fruits, fragrant rice, and numinous nectar, through the power of scriptures and incantations, summon the departed spirits to come and receive these sacrificial offerings. May they receive deliverance and aid, and be nourished. Therefore, the assembled perfected beings who have unified their radiance, the Realized Ones endowed with spiritual powers, bow and pay homage to the Three Spirits—the three souls within the human body—and subdue the Seven Po. They recite the wondrous incantation of the Cloud Palace, regulate the Three Regions, and nourish the Seven Channels. May breath return and spirit gather; may the body be refined and nourished, transforming its mortal nature. Before we now hear this teaching, we first pay homage to the Realms of the Real, present ourselves before the sacred images, and recite the scripture once more. For the departed, we pray that they may be reborn in the realm of the immortals. We recite the Three Lights Incantation spoken by the Celestial Worthy:

Turn back and gaze up at the Primordial Net of Heaven. Let the body’s spirits unite with numinous light; draw in that light, gather the souls, and subdue the Seven Po. Set your intention at the navel, and settle it at the center of the body. Whether walking or standing, tread the realm of nothingness; in sleep and repose, rest as though in a secluded, mysterious chamber. When hungry, eat the blossoms of yellow cypress; when thirsty, drink from the nectar of the Jade Grove. The divine banner commands the great demons, so that the body may unite with the true light. Then turn inward and contemplate the vast emptiness; roam in the sky for a long time. Let all become fully integrated and unobstructed, dissolving every disturbance and boundary. The true flowers of the immortals are without end: deep and far-reaching, they have no limit.

Practitioners should understand that, in stillness and Wuwei (non-action), they should forget their attachment to doctrines and teachings. They should follow the times and fulfill the grand pattern of transformation. Contemplate the Great Dao, but do not assume that you have already transcended; first, carry out what must be done. In the end, all methods return to one state, and one follows the heart in accord with the Dao’s gathering and dispersal.

For the departed, we pray that they may be reborn in the realm of the immortals. We recite the Incantation for Nurturing the Souls and Sustaining the Po:

The numinous and wondrous has no root; it is the source of all wonders. Within, the Seven Po gather; above, the Three Souls take form. The twenty-four True Spirits enter and leave without a gate. In darkness and remoteness, the primordial Jing (essence) flows in a hazy, elusive way. It persists or perishes with the cycles of the kalpas, and comes into being with Qi (vital energy). Externally, it gathers the Qi of uncarved simplicity; internally, it nourishes the Seven Real Ones. The spirits of the Five Viscera cultivate numinous radiance, while the Three Terraces—the three spirits or stellar officials within the body—spread and flourish. Clad in purple clouds, one returns to the womb and recovers the state of an infant. Then one rises on clouds and rides the mists through the sky. In the heavens dwells a Jade Realized One, known as Divine Power: on the left, Wu Ying attends; on the right, Bai Yuan stands guard. A mysterious beast blocks the rear, while vermilion birds gather in front. Above, an emerald canopy floats in support; below, golden lotuses uphold and protect. Fragrant clouds gather in the sky, and sweet dew is without end, inexhaustible, with no end to the search for its source.

With reverence, we declare: Lingbao is the fundamental source of the myriad methods, and delivering people is an essential practice of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three divisions of Daoist scriptures. Its meaning is profound…

These teachings come from many scriptures, and their subtle principles are brought together in these passages. Through them, the transformations of Heaven and Earth unfold, and the cycles of calamity and fortune run their course. Ordinary people rely on them for protection and, by practicing them, can attain the Dao. The spirits of the dead in the underworld depend on them to be delivered. They are the bridge from the earthly world to the realm of immortals. Today, we respectfully recite the Precious Register of the Nine Heavens to dedicate blessings to the deceased.

Recite the Great Brahma’s hidden words—the sacred secret language of Daoist scriptures—and dedicate the merit:

With the incantation, we have offered incense, flowers, and other offerings; proclaimed the secret scriptures; and taken refuge in the wondrous Dao. Through these acts, we dedicate merit to deliver the spirits of the dead. May they hear the numinous and wondrous sounds and receive the protection of the Great Dao. May they no longer be confused when facing life and death, but rise beyond to the realm of soaring flames. May their spirits no longer be held back, but pass beyond danger and ascend to the Hall of Blessings. May the blessings that remain also extend to their descendants. For this auspicious connection, we sincerely invoke the inconceivable merit of the Celestial Worthies of the Numinous Treasure of the Ten Directions.

Establishing the Altar for Refining and Deliverance

In the old rites, the dead were refined by fire, and nine Celestial Worthies were installed: the Celestial Worthy of the Boundary, the Celestial Worthy Great One Who Rescues from Suffering, the Celestial Worthy Who Draws Sinners from the Ninefold Darkness, the Celestial Worthy Who Gives Life through Zhu Ling, the Celestial Worthies of the Numinous Treasure of the Ten Directions, the Celestial Worthy Who Guides Across the Dharma Bridge, the Celestial Worthy Who Transforms into Manifestations in the Golden Palace, the Celestial Worthy of Perfect Fulfillment in the Jeweled Flowers, and the Celestial Worthy of Untroubled Joy. The nine Celestial Worthies were placed around the altar, and the ritual master performed the rites in nine stages to summon them. This rite has indeed been practiced for a long time, but it is beyond the ability of ordinary people to replace, and in practice it is difficult to reproduce.

The Lingbao method of Tiantai, by contrast, installs many officials in charge of related affairs in addition to the nine Celestial Worthies. For the first refinement, it establishes the Office for Swiftly Eradicating the Register of Sins and the Office for Extinguishing the Roots of Evil. For the second, it establishes the Office for Breaking Earthly Bonds and Ending Forced Labor, the Office for Releasing Ancestors, the Office for Pulling Souls from the Gates of the Underworld, and the Office for Their Eternal Release from the Ghost Officials. Across the nine refinements, there are more than thirty such offices. Alas, the rites described in the Wondrous Scripture of the Highest Rank on Delivering Humanity have been turned into this!

The scripture says that the Perfected Ones of the Ten Directions, the Flying Heavenly Spirit Kings, and the countless Great Gods who grant long life and deliver beings from the world all descend from the sky. Even the ministers of the heavens and the Perfected Ones who oversee registers of names come before the Emperor Lord to examine the registers of the dead, determine which spirits should be delivered, and issue orders to the relevant places in the Three Realms, the Springs and Winding Ways, and Fengdu to receive them. The scripture also says that ancestors and relatives from countless eons past are to be rescued. This means that the spirits of the deceased should receive deliverance, and that ancestors and relatives from generations past who have not yet escaped suffering should also be pardoned. Then methods such as “swiftly eradicating the register of sins” and “extinguishing the roots of evil” are used to remove their records of wrongdoing and pardon the sources of their misdeeds, so that they will no longer be condemned as sinful spirits and may escape…

The principle that the host of ghosts receive the talismanic writs of the Celestial Worthy of the Primordial Beginning and, through transformation into immortals, become human is perfectly clear and must not be distorted or obscured. Yet people now say, “send them up to the Office of Ancestors, the Office of Illness, and the Office that Removes the Register of Sins.” What does this mean? The preface and account in the scripture were originally written as they are. How can one take a single phrase from them and treat it as the name of an office? This is a grave error. The matter has already been discussed in detail in the “Chapter on the Palaces and Offices of the Three Realms.”

To explain a scripture by cutting it apart sentence by sentence would confuse the canonical order and mislead the world. Such a transgression cannot be forgiven. Now, in discussing the “Chapter on Refining and Delivering,” I fear that later generations will mix in the heterodox teachings of the Tiantai school, so I must explain once more: if the Refining and Delivering rite is performed only within the ritual hall, before the Supreme Emperor, it is enough to place fire on the left and water on the right, with one vessel for each, as the basic ritual arrangement. There is no need for additional display or decoration. Whether a single sincere thought can move the divine depends on the officiant himself.

The Chief Ritual Master, who presides over the Zhaijiao purification rite, offers incense and silently submits his petition.

Then he ascends the seat, stands, and offers a blessing over the incense.

I have heard that the mind cannot convey itself and must rely on words for expression. It is not easy for sincerity to reach the heavens, so we entrust our devotion to incense. With the first stick, we make offerings to the Great Dao of the Supreme, Unbounded One. May this merit repay the saints of former ages and the august spirits. May they realize the Dao, attain the state of perfected beings, and ascend to the realm of mystery and subtlety. May the present emperor enjoy boundless longevity and success in all affairs; may the court be filled with loyal and worthy officials, and its teachings spread throughout the realm.

With the second stick, we make offerings to the revered scriptures of the Thirty-Six Sections. May this merit be dedicated, on behalf of the ritual sponsor, [name], to the departed ancestors and relatives by marriage, so that their souls may be delivered and their spirits find peace. May all their offenses and faults be erased, and every sorrow in their hearts be cleared away. May they receive the grace of this rebirth and recover their original, natural nature.

With the third stick, we make offerings to the Great Master of the Mysterious Center. May this merit be dedicated to the household, relatives, and in-laws of the ritual sponsor, [name], and others. May Heaven grant them blessings and the Dao’s teachings extend protection over them. May all, women and men alike, see their years and blessings increase day by day; may their descendants flourish and their household prosper for generations.

The petition is then presented to the deities.

I have heard that when the Three Powers—Heaven, Earth, and Humanity—were first established, the myriad things began to take distinct forms. Clear and turbid Qi gave rise to humankind, and through Yin-Yang Qi, human beings took shape. People receive the purest Qi and are therefore the most spiritually perceptive of all beings. Later, the quality of Qi declined and customs diverged. The Way of simplicity was lost, and methods of cultivation also grew different. When the world is in times of peace and prosperity, there are also times of obstruction and decline; correspondingly, in the unseen realm, some ascend while others sink. The examination of people’s offenses and blessings leaves nothing unrecorded; their merits are checked...

Even faults are something from which it is difficult to escape; how much more so death and life, which no one can avoid? The cycle of life and death is simply the natural order. The human body cannot endure for long and will eventually decay when its allotted years come to an end. The hun and shen souls, however, may not dissipate along with it; they are simply carried onward by the course of fate. If the Great Dao did not extend its compassion to all, how could the departed in the netherworld ever be saved?

Fortunately, Heaven sent down spiritual aid and imparted a complete body of liturgical rites, widely promulgating its statutes and precepts and revealing its solemn forms. Daoist priests draw upon the treasures of the Nine Heavens, manifest the power of talismanic seals, distribute the divine radiance of the Three Realms, and then proclaim the scriptures. The scriptures can summon the vital energies of Yin-Yang and call forth and harmonize the true essences of Water and Fire. With these powers, wandering souls may be refined into immortals; through cultivation, ordinary people may also realize the Dao in this life.

Therefore, though I am humble and unenlightened, I look up to the Great Dao of emptiness and wish to serve in the offices of the mysterious realm, dwelling within the great Daoist teachings. In accordance with the statutes and rites, I sincerely wish to rescue the departed from the netherworld. Since a Zhaijiao purification rite has already been performed, the prescribed liturgy must be followed with care to effect their deliverance.

Today, the sponsor of the rite grieves with deep devotion and prays with earnest sincerity, hoping through this rite that the departed may soon ascend to a blessed realm. We respectfully beseech the Supreme Sages of Purple Clarity and the Primordial Worthy of the Golden Portal to issue commands from Heaven and shine their light upon the earth. May they also command the Eastern Florescence Ministerial Palace, the Western Terrace Tortoise Palace, the Vermilion Mound Fire Court, the Office of True Beings Who Receive Refinement, the Palaces of the Sun and Moon, and the divine offices that govern Yin-Yang to refine the souls of the dead and recast their spirits. We further beseech the relevant divine offices to send down the essences of the Sun and Moon and bestow the clear, harmonious Qi of Heaven and Earth. May the Jade Youths, Jade Maidens, immortal scribes, and immortal officials all descend, arrive at the altar at the appointed time, spread the true Qi, and grant the force of life, so that the rite may be carried out. We implore them to extend special mercy and deliverance, restoring the nature of souls sunk in suffering and bringing new Shen to the dead in the netherworld.

I await the descent of Heaven’s grace with the utmost trepidation. I bow my head and make obeisance twice, and respectfully submit this petition.

Burn the talisman for summoning the true and calling the spirits; arrange the seats and summon the divine generals.

The Lingbao Heavenly Worthies of the Ten Directions:

The highest wondrous method for rescuing departed souls in the Lingbao Petition says: “Among the Tenfold Deliverances are divine beings who enable people to pass beyond the world without dying; the Lord of Longevity at the Southern Pole; the Great Divine Marshal in charge of deliverance from the world; the benevolent elder Lord Han, who cherishes life; and the Southern High Lords of Destiny, Register, Prolonging Life, Increasing the Count of Years, and Delivering from Calamity. These deities can cause remains to rise again and enable the dead to be delivered, saving beings without limit. Today, as the rite of refinement and deliverance is performed, the gods of the heavens come in person to the ritual altar, send down their radiance, and return to inspect the sacred rite and rescue all beings. The ministers of the heavens, and the Registrar and Overseer of Life in the Upper Palace of Nanchang under Lord Han…”

The Fire Deity holds the register, and all arrive together before the Celestial Emperor. They conduct a strict examination according to those each is charged to deliver and transform. The Celestial Emperor’s command has already been issued, and all the gods have heard it. Now, with reverence, we summon the perfected beings who oversee the refinement and deliverance of the dead souls: those of the Southern Cinnabar Heaven, the Vermilion Mound Fire Bureau, and the Upper Palace of Nanchang. We also summon the Great Gods of Refinement and Deliverance; the numinous perfected beings who command and wield the true Yang-generating Qi of the Wood Palace; the Flame-Light Boy of the Former Palace; the Cinnabar-Cascade Jade Maidens; the immortals of the Sun Palace; the Jade Boys and Maidens of the Fire Bureau; the Fire-Bell Boy; and the officials, lords, generals, and attendants of the Fire Refinement Bureau. We summon as well the numinous perfected beings who command and wield the true, proper Yin Qi of the Metal Palace; the Round-Light Boy of the Moon Palace; the Radiant Jade Maidens; the immortals of the Moon Palace; the Jade Boys and Maidens of the Water Refinement Bureau; and the officials, lords, generals, and attendants of that bureau. All holy beings and numinous deities who wield awe-inspiring power and efficacy, we ask you to descend swiftly to the ritual altar, receive the command, and carry it out.

The High Merit Priest, the Daoist who presides over the rite, focuses inward and performs the prescribed practices.

Next, he visualizes the secret names of the Five Emperors, the Celestial Emperors of the five directions. The phrases listed in the scripture—“Gongdu Cheng,” “Qiejiao Zhen,” “Xingsheng Zhuan,” and “Duli Qian”—are secret-name formulas used in the rite, each corresponding to a direction or temporal position such as Wu, You, Mao, or the center. He then recites “Gongdu Ju Hun She,” draws in Qi from the southeast, and uses it to summon, gather, and refine the souls of the dead.

After burning the sacred text, he recites the secret-name formulas “Hongxing Chi Dao,” “Heihe Jietong,” “Mozhen Jidao,” “Wala Shoucheng,” and “Lingbao Wanwu,” corresponding respectively to Mao, Zi, You, Wu, and the center. He then recites “Xili He Tong Zhengyi Chengfa Zhiyi Kezhen Quyi Lingxia She,” and visualizes drawing in Qi of the five colors.

He visualizes the merit officers of the various departments and bureaus riding clouds and Qi as they descend from the sky. They bind and gather the souls of the dead, refine them, and summon their spirits back, so that the deceased may regain clarity of mind and nature and become able to receive refinement.

He recites the “Complete Incantation for Gathering Souls”:

In the Jade-Perfected Palace of Ten Thousand Blossoms,

the High Immortals keep the Imperial Scripture.

They oversee the charts of the Nine Heavens,

and perceive the world in its entirety.

Seven times they summon the myriad spirits;

the Five Peaks come all together to the court.

The Three Officials summon the gathered souls;

the Record-Keepers examine what has been presented.

They remove the names from the records of the deep springs,

and enter them into the immortal registers of the Upper Clarity.

They release the bonds of seven generations;

all foul blood sinks away.

They return to the womb in the chamber of vermilion fire,

and are born anew within the Cavern.

The Earl’s attendants guard the spirit body;

may they enable me to preserve Yellow Peace.

(This incantation comes from the “Thirty-Six Chapters of the Great Cavern.”)

After reciting it, he invokes the Heavenly Worthy Who Refines the Souls of the Dead.

Next, he transforms the water pool. With his left hand, he forms the Hai mudra by pressing the prescribed finger position; with his right, he holds a sword and traces a shape in the air toward the ground, visualizing the earth becoming a pool of water. He opens the Gate of Heaven and the Earthly Gate, leaves the Human Gate open, and clears the passage to the realm of ghosts.

Within the Gate of Heaven, the myriad perfected beings enter the Hai position; the true Qi within the Gate of Humanity, the primordial Qi acquired before birth, enters the Shen position. The Qi of the myriad Yin forces in the Way of Earth disperses into emptiness at the Si position, while Yin Qi in the Way of Ghosts moves through the Yin position.

Recite the “Spell for Purifying Heaven and Earth” once, then sprinkle the pool with Dark Water to purify it.

Burn the true text and secretly make this petition:

“Primordial Sovereign, Golden Mother of Great Perfection, Ninefold Spirit of the Jade Turtle Terrace, honored female immortal deity, I beseech you to bestow and send down Yin Qi, pouring it into the pool so that it may become vast.”

Visualize true water flowing into the pool from the northwest corner, its surface clear and still. Then draw in a breath of Qi from the northwest and blow it into the pool. Next, recite the hidden words once, draw in a breath of Qi from the north and blow it into the pool. Then hold water in your mouth and spray the Dark Water, while forming the ritual mudra.

Burn the “Talisman Inviting the Descent of True Water and the Moon’s Essence.” With the left hand, form the mudra at the Zi position, point toward the Wei position, and silently recite:

“Water Sovereign, descend.” Recite this seven times, drawing on the Qi of the north to bestow it upon the pool.

Burn the “Talisman of the Twelve River Sources.” Form the Zi mudra and recite the spell. Draw in the Qi of the north; after reciting twelve times, blow it into the water, visualizing the Yellow Flower divine water as boundless and endless. Then declare aloud:

“Officials appointed for refinement at the Upper Palace of Nanchang, officers and divine functionaries of the pool, jade boys and jade maidens who oversee refinement and deliverance: please guide the souls of the deceased to the pool to receive refinement and deliverance.”

Visualize the souls of the deceased entering the pool and washing their forms.

Burn the “Talisman of the True Water Pact.” Draw in the water Qi of the north, combine it with the black Qi in your kidneys, blow it into the pool, and recite:

“Sovereign of the North, essence of the Black Emperor, messengers of the Chen Star, generals of Ren and Gui, and Yin spirits of the Dark Warrior: solemnly sound the pure tone. The Five Phases transform and circulate, and the myriad things grow. The Celestial Emperor has already issued his decree; the messengers must obey. Seize and summon the souls of the deceased, and wash away the impurities of their forms. Hasten to obey the command of the Primordial Sovereign Who Cherishes Life.”

Burn the “Talisman of the Stone Radiance and Water Mother” and recite:

“Yellow Flower of the Eastern Well, jade essence of Stone Radiance, flying Dark Water Mother, golden body and jade fluid. The water flows in torrents, unceasing, filling the pool. The Nine Dragons wash and refine here; the essence of the Three Luminaries gathers within. Immortals breathe forth sweet, moistening Qi to refine and deliver the spirits of the dead, making their insides and outsides bright and pure, their inner and outer forms transparent. The hundred passes and nine apertures receive nourishment from primordial Qi; the spirits of the five viscera and six bowels arise of themselves. The knots and blockages within the womb open as the water flows; dead Qi is cut off, and evil roots sink away and disperse. I now refine the corpse, returning the living soul to its original place, changing its appearance into a jade body and golden countenance; purifying its defilement, it ascends to the Purple Court. Hasten to obey the decree of the Supreme Emperor!”

Recite the spell once more.

The Great Mysterious Dharma Water—a mysterious water measured according to the Five Phases and endowed with the powers of Daoist ritual—can bring forth all things and wash away suffering and distress. Without the power of the Great Dao, how could we deliver living beings? Hasten to obey the command of the Purple Tenuity Emperor.

Recite the incantation three times.

Burn the Talisman for Refining the Body with Golden Fluid.

Refining the body with Golden Fluid joins the physical form with the Dao in true unity and opens the three celestial lights of the sun, moon, and stars. These are the Root of Heaven: without darkness, without bounds, without beginning or end. The Primordial Sovereign and the Primordial Spirit-Demon descend into the Crimson Palace within the body.

Purple clouds soar; the body rides six dragons. Water above and fire below flow into the three palaces. The spirit returns to the place of bright Yang, and the Great Dao becomes naturally accessible. Hasten to obey the command of the Golden Fluid Body Refinement of Highest Clarity.

Next, sprinkle Mysterious Water toward the pool while reciting:

What has withered flourishes again; what has gone out comes back to life. May it be reborn in Heaven and receive once more the breath of the Great Spirit. By decree of the Nine Heavens, return to the state of the fetal infant. Let foul Qi be cut off, and let the White Corpse—the corpse-worm said in Daoism to harm the human body—return to life. Hasten to obey the command of the Supreme Emperor. (Recite three times.)

Then recite:

Transform into a fire marsh.

The ritual master approaches the fire marsh and forms a hand seal with the left hand, turning from the Zi position to the Hai position. After forming the seal, flicks the fingers outward. Then steps back to the Yin position, presses toward the Si position, and holds the seal firmly. With the right hand in a sword seal, points toward the ground from a distance and draws the fire marsh.

Open the Gate of Heaven, release the Earth’s Portal, leave open the Human Gate, and clear the Road of Ghosts.

Recite the Incantation for Purifying Heaven and Earth once, then sprinkle Mysterious Water toward the fire marsh.

Burn the True Text and secretly submit this petition:

We earnestly request that Lord Donghua, the Wood Duke and Green Youth, Supreme Minister of the Left, a Daoist deity, spread forth flowing Yang Qi and send it down into the marsh, transforming it into a vast fire marsh.

Visualize blazing fire melting metal and flowing from the Xun Gate, the gate in the southeast, into the marsh; flames surge upward. Draw in the breath of the south and exhale three times. Then recite the secret phrase once, draw in one breath from the Bing direction, and exhale it into the marsh. Next, spray one mouthful of Mysterious Water into the marsh and release the hand seal.

Burn the Talisman for Inviting the Descent of True Fire and the Sun Soul.

With the left hand, form a seal from the Yin position to the Wu position, flick the fingers outward, and silently recite:

The Fire Emperor descends. (Recite seven times, scattering the breath of the south toward the fire marsh.)

Then form the Wu seal and recite:

Cast forth the flames; let them surge for ten thousand miles. The bells resound in the eight directions. (Recite thirty-two times, draw in one breath from the Wu direction and exhale it into the fire marsh.)

Visualize fire bells streaming from the nose and spreading over the earth, illuminating everything to its depths. Then raise the voice and proclaim:

Officials undergoing refinement in the Upper Palace of Nanchang, divine officers of the Fire Bureau, guide the Jade Youths and Jade Maidens who oversee the refinement and deliverance. Lead the departed souls to the fire marsh to undergo refinement.

Heavenly Worthy of the Fire Refinement in the Realm of the Elixir.

Burn the Talisman of True Fire Correspondence.

Pinch the Horse at noon, draw in a breath of the South’s Fire Qi, and unite it with the red Qi in your heart. Then exhale it into the Fire Marsh. Visualize the departed soul entering the Fire Marsh and undergoing refinement in the flames.

Incantation for Kindling the Fire

Lord of the South, essence of red Qi, messenger of Mars, generals Bing and Ding, fiery spirit of the Vermilion Bird: your radiance blazes forth. You are the essence of Yang Qi and the force that brings forth creation through the Five Phases and gives life to all things. The Celestial Emperor has issued a command; the divine messengers must obey: summon the departed soul and refine its true form. Hasten to obey the decree of the Southern Fire Emperor.

Heavenly Worthy of the Fire-Refined Elixir Realm

Burn the Fire Bell talisman and the Body-Refining talisman.

O fiery spirit, O fiery spirit! O Fire Bell, O Fire Bell! Above, reach the Purple Tenuity Palace; below, descend to the realm of Dark Nether. Drive away evil Qi and refine the soul. By the numinous power of the Red Emperor, the two spirits of fiery essence, and the flowing light of the Three Terraces stars, refine the embryonic substance and transform its form. Refine the soul until its defiling Qi disperses and it rises on the smoke. Yin Qi melts away and Yang Qi comes into harmony; the spirit grows ever more abundant and enters the realm of fire refinement.

Let the nine Qi merge and unite with the Void Emperor. The Vast Heaven has issued its command; golden light flows and radiance shines with power. The Nine Heavens blaze with light, and blessings endure without end. Hasten to obey the decree of the Supreme Emperor.

Heavenly Worthy of the Fire-Refined Elixir Realm

Recite the incantation again:

Qi transforms into human form; the corpse changes and enters the mysterious realm. Through three transformations and nine refinements, it ascends to the Nine Heavens. Yet even in the Nine Heavens, there are trials. The departed soul must pass through them once more and undergo refinement before it can be reborn as a perfected being. Hasten to obey the command of the Supreme Emperor.

Recite the Bing Qi three times.

Heavenly Worthy of Transformation into an Immortal and Becoming Human

Then recite the blessing:

Officers and generals of the Fire Marsh, jade youths and maidens of fire refinement, guide the departed soul away from the Pool of Flowing Fire. Irrigate it with the true Qi of the Five Sprouts, so that it may unite with the Qi of the hundred spirits.

Visualize the fire-refining divine generals, jade youths, and maidens guiding the departed soul out of the Fire Pool.

Heavenly Worthy of the Five Spirits and Five Elders

Burn the Five Sprouts talisman, also known as the Talisman of the True Script of the Five Sprouts.

We respectfully summon the Azure Spirit Youths and the officials of Jia and Yi, servants of the Eastern Azure Emperor. Come from the void, bringing the Qi of Lesser Yin and the jade nectar of blue fungi, to irrigate the Purple Tenuity Palace of the departed soul.

We respectfully summon the Vermilion Spirit Youths and the officials of Bing and Ding, servants of the Southern Red Emperor. Come from the void, bringing the Qi of Lesser Yin and the jade nectar of crimson fungi, to irrigate the Crimson Palace of the departed soul.

We respectfully summon the White Spirit Youths and the officials of Geng and Xin, servants of the Western White Emperor. Come from the realm of profound emptiness, bringing the Qi of Greater Yin and the jade nectar of white fungi, to irrigate the Canopy Palace of the departed soul.

With reverence, summon the Black Spirit Youth beneath the throne of the Black Emperor of the North, the divine official who governs Ren and Gui. Let him come from the deep and distant reaches, bringing the Qi of Lesser Yin (the essence and Qi belonging to Yin) and the jade elixir of dark mushrooms to irrigate the Great Yin Palace of the departed soul.

With reverence, summon the Yellow Spirit Youth beneath the throne of the Yellow Emperor of the Center, the divine official who governs Wu and Ji. Let him come from the deep and distant reaches, bringing the Qi of Great Yin, golden mushrooms, and moonlight to irrigate the Jade Hall of the departed soul.

Then recite the incantation:

A thousand kinds of harmony, ten thousand forms in resonance: in this way, the True Dao can naturally be realized. Within the True Dao dwell divine beings: the Great Lord of Long Life, the Young Lord Without Brilliance, the Venerable Spirit White Prime, Taiyi the Director of Fate, and Taokang and Heyan. They govern the talismans and registers, protecting the root of life. The divine beings travel above in Shangqing, the pure celestial realm revered by Daoism, and enter and leave the Flowery Chamber. In the netherworld regions of the eight directions, down to the subtlest reaches, they descend to guard the Niwan Palace, the chamber of spirits in the head, and the Crimson Palace, the chamber of the heart. They regulate the Five Qi within the body and bring the hundred spirits into harmony. After ten cycles of returning the spirit, the ten thousand Qi return to unity, and all beings may become immortals. Swiftly, carry this out in accordance with the decrees of the Supreme Emperor!

Raise the ritual banner, used to summon and guide the divine beings, and stand at the center of the ritual altar.

The officiating master again makes his petition:

The departed, including so-and-so, became entangled in worldly concerns early in life and remained in darkness for a long time, knowing nothing of true cultivation. Their nine Qi have lost their resting place, the Five Phases have fallen into disorder, and their three souls have suffered punishment, wandering through countless kalpas. Without the aid of favorable conditions, they can scarcely recover life’s source. In accordance with his office and the prescribed liturgy, the officiating master petitions the true spirits: May the power of Heaven and Earth’s creation be brought to bear, and the principle of Yin-Yang harmony be followed, so that Water and Fire may support one another and cleanse and refine the soul and body. May the essences of the sun and moon descend, and the quintessence of the Five Phases gather, establishing the root of life and enabling it to receive the ancestral Qi. May fluids arise anew and true Qi gather within the deep chaos; though the body remains indistinct, may it gradually take form.

All things come to an end, and all must also begin anew; through change, the principles of things become connected. May the departed return to human form and, through immortal transformation, cast off old impediments. This matter has already been reported to the Supreme Emperors of the Nine Heavens. We earnestly petition them to bestow auspicious signs and grant a register of blessings, enabling the departed to return to their source and be reborn. May they be granted upright Qi to pass through the nine gates and form a fetus anew; after ten months of gestation, may they be aided in returning to chaos and seeing the light again. We respectfully petition the Imperial Perfected: bestow the Yuan-Yuan Yellow-Evolving Qi of the womb and life, and encircle and protect the fetal chamber. May the source of the womb flow freely and reach upward to Heaven, so that life may be generated anew.

Burn the first memorial talisman and recite its text:

The Qi of the empty cavern gathers into one and flies across the deep and distant realms. It passes through the endless kalpas of Yankang, so remote that it seems to have departed from its source. The suffering soul sinks into the nine layers of darkness, yet rides the morning Yang Qi, hoping to rise upward. The wondrous gate of the Great You Heaven opens, and the morning light descends upon Yudan Heaven. Yellow clouds gather in the numinous palace; Yin and Yang Qi unite, and the fetal source takes shape. The evil impediments on the root of long life are thereby dissolved. The essences of Taokang, Heyan, and the two Emperors converge; precious jade liquid drifts down and irrigates the gate of the womb and life.

Refine the Original Spirit so that it no longer declines. The chapter on the spirit of destiny in the Nine Heavens—the nine celestial levels described in Daoism—can bring the divine spirits into being, and the spirit naturally rises beyond this world.

The Primordial Lady, an honorific for a goddess, blocks the road to death. Sima chants the songs of the grotto; as soon as the singing begins, the myriad spirits respond.

Pay reverence to the heavens in nine rounds, bowing with respect. Through long aeons, celebrate this glory: the foundation of old is renewed.

I respectfully beseech the Imperial Perfected, a celestial deity, for the qi of the Womb of Destiny, the Original Grotto, and the Mysterious Purple Portal. Let it coil around the practitioner’s fetal origin, loosening the fetal knot. Let the foundation extend downward and resonate with the earth, thereby stabilizing the spirit.

Burn the talisman of the second chapter.

The boundless qi of the Purple Portal condenses. The King of the Venerable Heavens opens the gate of salvation, bringing clarity and peace to the wondrous souls that ascend.

Gather the spirit and transform it into qi, revolving through the empty grotto realm. Free the old roots from the attachments and bonds of former lives, and return to the ancestral source remembered from the beginning.

The souls once sank into the dark, long night, passing through distant aeons. Now the aeonic cycle nears its end and the great fortune flows freely. The Imperial Perfected begins to reveal Jing and Qi, is called Original Yang, and is styled Infant. Shi Bohua forms the fetal origin and guards the Yellow Chamber, the inner palace where the Original Spirit is nurtured.

Cut through the roots and close the Gate of Death, the aperture that leads to death. Nurture the infant-like Original Spirit, guiding the numinous qi through meditation and good practices.

Nourished by wondrous qi, the celestial blossoms flourish. The scene is beautiful; the jade-like Jing, refined through tempering, naturally takes shape.

Devote yourself to cultivating the Mysterious Dao and nurturing life. The gods stand in ordered ranks in the Hall of Brightness, where the spirits gather. The Great Void responds, and numinous beings meet; they bid me chant the chapter on generating the spirits.

Chant it once, and the Nine Mysteries are stirred. Recite it twice, and Heaven and Earth connect. Yin and Yang qi mingle and harmonize naturally. After nine recitations, the work of cultivation is complete. The Great Sage celebrates the auspiciousness, scattering flowers in homage to the Great Emptiness. All the heavens rejoice together, and all the gods bow in reverence.

I respectfully beseech the Imperial Perfected for the qi of the Soul and Destiny, the Original, Long-lasting, Numinous, Bright, and Immortal. Let it coil around the practitioner’s three souls, tempering and opening the Soul Gate so that Shen and Qi connect with Jing.

Burn the talisman of the third chapter.

In an instant, gather and command the three numinous forces. The Original Qi of the Mysterious Beginning spreads throughout the vast, boundless Great Brahma realm. Splendid visions appear, and jade-green revered gods reveal the law. The scene of Flying Mystery opens, saving the souls in the long night. The wandering souls become clear and return at their appointed time, while their breath returns to its original root.

The Great Emperor is titled Hall of Yang and styled Lord of the Eight Spirits. The ninefold barriers turn the path of fortune; fetal qi is born in the Upper Origin, the upper celestial palace or upper part of the body. The Lingfan saves those listed in the register of destiny, and Taiyi, a revered Daoist deity, helps Jing endure. The Mudball Palace, the divine chamber within the head, is furnished with the emperor’s seat.

The Three Sections and Eight Visions—the system of inner deities and inner landscapes in the body—are distributed throughout. The souls come into being and gather scattered qi; after the qi passes through nine revolutions, one can become immortal.

The sound of the Nine Heavens rings clear, and the Jade Chapter can bring the myriad gods into being. Recite it three times, and the spirits each take their proper place. Qi joins with the gates of the Eight Celestial Markers. The Mysterious Pass blocks the Gate of Death, while the numinous spirits guard the source of bodily fluids.

Respond to the right moment and resonate with the numinous pattern. Understand the Great Dao, and turn the spirit back in secret. Celebrate the birth and transformation of this infant-like Original Spirit; bow and praise the text of the Grotto Mystery.

I respectfully beseech the Imperial Perfected for the qi of the Soul and Destiny, the Original, Vast, Corpse-Mysterious, and Evolving-Through-Origin. Let it coil around the practitioner’s seven souls, sealing and locking the Soul Gate. Let the Heavenly King descend and let immortal spirits protect them, bringing peace.

Burn the talisman of the fourth chapter.

Stillness is formless, the source of all mysteries. Doushu (a celestial realm or immortal paradise in Daoist belief) raises aloft the numinous transforming Qi of the Great Luo Heaven, from which the scenes of the four directions take shape.

Myriad paths of emerald hues mingle with vermilion clouds. Wandering souls no longer return; once they depart, they enter the Grotto-Heavens, and the hosts of demons vanish with them.

The Divine Lord gathers the primordial Qi that roams and moves, then refines it into pure white essence, so that life flourishes and endures as long as the towering chun tree. When the time of tribulation arrives, it responds to the numinous chart, and in the void arise divine writings. Jade-toned sounds resound, rising beyond the Nine Rosy Clouds.

At a single chant, myriad perfected immortals gather. They fly down and come together as one. Through nine transformations, the numinous radiance is made complete, shining in splendor like luminous jade flowers. Doushu opens the realm of Great Abundance; all beings celebrate together, and blessings and prosperity endure.

The Most High turns back the imperial carriage, and an infant suddenly begins to sing. Such a fine gathering brings endless joy. All beings bow their heads and join in response.

I respectfully invoke the numinous Qi of the Five Immortals among the life-origin spirits of the Imperial Perfected Ones’ numinous palaces, asking that it encircle the human Five Viscera and cool the organs. May the Five Emperors pay court to the perfected immortals, thereby nurturing and preserving the original spirit.

Burn the talisman of the fifth chapter.

The chariots of the Five Emperors wheel through the air and descend lightly at the Gate Above the Mysterious. They stroll across the plains of Yellow Splendor. The numinous carriages circle back in joyful delight, gathering the soaring Qi of the landscape so that the freshness of former times may reappear.

The Taiwei Heaven (a Daoist celestial realm) turns back its yellow banner. Wuying (a Daoist deity), commanded to do so, raises the numinous pennant and summons the souls from the Palace of Long Night, granting them deliverance and rebirth. The Lord’s son assists Huangning, overseeing the registration of bodies and souls.

The jade writings reach the spirits of the netherworld. After five transformations, Heaven and Earth separate from one another. By refining and nurturing the primordial Qi, the Viscera and the Purple Gates (a Daoist cultivation term here referring to the body’s deep, hidden apertures) naturally give rise to the countenance of immortality. When the cycle is complete, the perfected ones gather; Yang Qi responds and arises, and auspicious signs flourish.

The Jade Maidens pour down the Five Fragrances, and the Holy Mother celebrates a myriad years. The Three Realms rejoice together.

Bow and pay homage to the Celestial Worthy.

I respectfully invoke the harmonizing, abundant Qi of the high perfected ones among the life-origin spirits of the Imperial Perfected Ones’ numinous palaces, asking that it encircle the human Six Bowels and bring forth fluids in the stomach, so that it may receive harmonious Qi.

Burn the talisman of the sixth chapter.

In response to the sound, it appears in the Colorless Realm. The clouds and heavens shine upon it, crowning the ten directions. It turns the wheel of transformation and generation, conceals form and shadow, and guides the appointed time of the netherworld toward the ritual ground. The numinous carriage needs no driver; the divine writings appear in radiant clarity.

The principle of the empty void truly has no bounds, and the mysterious numinous Qi is strong enough to flourish. Refine and nurture embryonic breathing, returning to the beginning; ride for long ages upon the Bridge of Flying Mystery. May the Heavenly True be nurtured and protected, never lost; may scattered thoughts disperse as one waits to practice the constant Way.

Cut away the tree of fetters that entangles the mind and spirit, so that the mind and spirit may roam freely and ascend beyond the Capital Above. May one meet the mysterious Dao and comprehend its principle, forgetting both body and mind. May the Nine Heavens send down blessings, and may an auspicious hour be chosen to make offerings with the Earth Deities.

Blend and transform, returning to the Primordial Beginning; high above, the realm of the Heavenly Worthy of Primordial Beginning takes form. Bowing the head, I pray for numinous fortune and take leave for long ages of the clamor of the dusty world.

I respectfully invoke the Qi of the high immortals’ cavern scriptures and registers among the life-origin spirits of the Imperial Perfected Ones’ Primordial Palace, asking that it encircle the human nine apertures, make them clear and the mind and spirit lucid, and thereby open the gates.

Burn the talisman of the seventh chapter.

Mystic insight pervades a realm without bounds. The primordial Qi returns to the Brahma Assistants; through calculation and design, it sets wondrous transformations in motion.

By working things out in secret, one leaves the alternation of cold and heat behind. By following the heavenly cycles, one establishes proper patterns. A raised sleeve brushes away a feather-light object, while beautiful music sounds from within the jade chamber. The spirits ascend with the rising momentum, and the perfect wheel of light shines without cease.

The perfected immortals stand in ordered ranks. The road to the distant heavens is long and deep, and the Cavern of the Origin is vast beyond measure. Fine leaves reflect emerald clouds; their shade rests beside cool waters. Wandering there at ease brings peace to the five spirits.

Many thoughts turn into a long, clear call, summoning enlightened companions. By following the Way, one leaves behind the entanglements of the five hardships; the mind and spirit grow clear and calm, and one rests in ease. The refreshed soul follows its source and gradually settles in the void.

Recite seven times, and the layered gates will open. Stagnation will be cleared away, not through divine might, but through free-flowing transformation that rises from within. Chant aloud and bow with your head to the ground.

With reverence, I pray to the True Lord of the Heavens: May the life-giving, transformative Qi of the Huafu palace wind around me, bringing to completion the Three Sections and Eight Visions—the parts and images within the body that correspond to the spirits—and making body and soul shine in the dark of night, so that they may protect me.

Burn the talisman of the eighth chapter.

Clear, bright Qi rises to the highest heavens and meets the auspicious clouds. The jade scroll gives off a pure, serene Qi, and a solitary radiance meets the spirits. Rosy light shines and spreads like clouds; the spirits’ robes reach everywhere.

Jade pipes pour forth melodious sounds, calmly voicing subtle, empty words. Their wondrous tones resound through the void. The Nine Depths leave the dark borderlands, and refreshing Qi responds and arrives without obstruction. Coming and going, one is as free as if unfastening a sash.

One who understands the Scripture of Generating the Spirits can soar high without faltering along the way. Mysterious radiance illuminates the cloud road, and one’s traces surpass the otherworldly realms where immortals dwell. Responses and transformations have no fixed direction or boundary; for now, let this turn the Four Great Elements—the four basic constituents of body, mind, and all things.

Study with single-minded devotion, bow with your head to the ground, and recite; all the sages will join in praise and joy.

With reverence, I pray to the True Lord: May the life-giving Qi of natural, mysterious illumination from the Yuefu, the palace of the mountain spirits, wind around me. May the three passes, five viscera, six bowels, nine palaces, Golden Towers and Jade Chambers, twelve layered gates, Purple Doors and Jade Pavilions, and the thirty-six thousand spirits, eighteen thousand palaces, and three hundred and sixty apertures within my body all recover their original, primordial Qi. May all the spirits arise together, and may the spirits distribute Qi. When the Qi is full, let it give voice; let the voice accord with the spirits, so that the spirits throughout the body are complete and the hair grows again. May the heavenly spirits descend from above and protect me.

Burn the talisman of the ninth chapter.

Untied from all bonds, the heart is free of emotional attachments. Mysterious and profound, it grows clear in still emptiness. Its cycles of transformation have no fixed direction; it moves with the cycles of the cosmos and turns back with them. Who says it has no shape or color? Lofty mountains and hills are forms that can be seen.

Quiet the mind and let things proceed naturally. Seek a lofty realm, taking the signs of a purified spirit as proof. A favorable encounter is not limited by age, and the cycles of tribulation cannot be measured. Drift upon refreshing Qi, following its ancient patterns back to their source. Returning to the root and the womb is governed by a constant Way.

Wondrous responses reach through the Great Void. With flying steps, ascend above the clouds and travel along the heavenly road, cold as ice and ford-like, setting the currents of all things in motion.

You should allow the True Spirit to settle quietly within you and rise to a state free of attachment. Free of attachment, you will have no worries. Gaze reverently upward, then bow and rise.

The Senior Ritual Master (the Daoist leading the ceremony) reports again:

The Three Qi are the honored foundation of Heaven and Earth; the Nine Qi are the source from which all things arise. When the Three Qi unite in harmony, they form De (Virtue/Power); when the Nine Yang energies gather, they become reality. The mysterious workings of Heaven and Earth are the wondrous transformations of Yin-Yang. Now, on behalf of the deceased, we pray upward for the Nine Heavens to send down primordial Qi, so that their body, mind, and consciousness may gather anew. Having received the special grace of the Great Dao, they should now receive the compassionate teachings of the High Perfected, the immortals revered in Daoism.

The Nine Qi give rise to consciousness, while the Three Origins—the upper, middle, and lower—nourish the body. Yin and Yang energies blend, and the body takes shape from primordial chaos. The Six Jia, a Daoist system of spirits used to divine the cycles of time, turn and flow; the Five Phases nourish one another. The body is born in accord with the patterns of Heaven and the terrain of Earth, containing Yin and exhaling Yang. The transformations of Earth’s firmness and softness correspond to the star patterns and measures in Heaven. Multitudes of perfected spirits are arrayed among them; the myriad forms spread everywhere, in harmony with the Great Dao and reaching into the realm of the Real.

The human body is both honored and sacred. The head crowns it like Kunlun; the hair resembles the stars, the eyebrows a canopy, the eyes the sun and moon, the nose a pillar of Heaven, the ears windows of Heaven, the mouth Heaven’s gate, and the face a mirror of Heaven. The Five Sacred Peaks, the Four Great Rivers, the Eight Seas, the Nine Rivers, and the One Origin, Two Forms, Three Luminaries, Four Images, Five Phases, Six Tones, Seven Origins, Eight Scenes, Nine Palaces, and Ten Directions—all are reflected within the human body, as are the Thirty-Six Heavens and Thirty-Six Earths. These are manifestations of the Great Dao’s mystery and the places where spirits come into being.

If you cannot honor the Qi within you or cherish your own spirit; if you do not reflect on the beginning and end of life or remember your original true nature, but instead let your thoughts grow restless, become mired in worldly confusion, sink into desire, and fall into disorder and evil, you will damage your spirit and Qi. When the Qi is exhausted, the spirit departs: the hun soul sinks into the Five Paths, and the po soul falls into the Three Paths of Suffering. Your karmic offenses will keep increasing, disasters will reach back through nine generations of ancestors, and you will suffer life after life without end. How could this not be sorrowful?

You should quiet your mind, empty your heart, and lessen your desires. Keep your thoughts upright and do not waver. If you hope to be reborn as a human in the next life, all the more should you remain simple and cultivate your nature, hold fast to simplicity, and return to your origin. Through your innate spiritual understanding, come to know the right Way. If you do these things, you can study the path to becoming an immortal and may yet ascend to the heavens.

The purpose of speaking today about the meaning of spirit transformation is to open the way to studying immortality and refining the spirit, and to plant good intentions for returning to the Real and turning toward the Dao in the future. After your bodies have taken shape between Heaven and Earth, formed through the gathering of the Nine Qi, you must once again perform the rite of burning the Jade Infant and enact the spirit-transformation talisman ritual. You should understand its meaning deeply and not forget the teachings you have received today.

Burning the Jade Infant and the Spirit-Transformation Talisman

The True One of the Upper Origin holds firm in the Mud Pill Palace, the spirit chamber in the head; the True One of the Middle Origin guards the Crimson Palace, the heart chamber; and the True One of the Lower Origin watches over the Gate of Life. The Qi of the Three Origins shines upon them together, preserving life and extending the years.

Invite the deities so that primordial Qi (the Daoist term for the source of all vital energy) may descend. It will naturally transform the departed soul’s body and refine its bones, making it an immortal.

May the departed soul grow feathers, become light, rise aloft, and fly through the air to appear before the Heavenly Emperor. Hasten, in accordance with the statutes and ordinances!

Next, sprinkle water over the departed souls receiving deliverance and recite:

The celestial expanse is clear and serene; primordial Qi is pure and bright. Five-colored radiance shines down from above. The sun and moon release their essences, washing and refining the body.

Spirit, Qi, and Jing are cleansed and clarified within. The ritual fire refines true light; its radiance shines through, illuminating the realm of Highest Clarity.

Primordial Qi is no longer stained by worldly dust. The palaces of the five organs receive numinous Qi; sinful karma is extinguished, calamities in the Three Paths (hell, the realm of hungry ghosts, and other places of suffering) disperse, and the torments of the Nine Netherworlds (the shadowy realm of the dead) are likewise removed.

The roots of evil are severed completely, and blessings and good fortune arise of themselves. Today, with this great vow, we report and swear our pledge before all the deities.

The departed souls personally receive deliverance and ascend to the Heavenly Emperor’s court.

Then recite:

The Northern Dipper governs death; the Southern Dipper governs life. The myriad spirits attend and protect; the heavens record the departed souls’ names.

All is clear and unobstructed; Primordial flourishing, smooth progress, advantage, and steadfastness (auspicious terms from the Book of Changes). Hasten, in accordance with the statutes and ordinances!

Set down the water vessel and declare:

You departed souls, your ritual refinement and deliverance are complete. Bow beneath the altar, receive the merit, and entrust yourselves to rebirth among humans or in the heavens. From now on, roam freely and at ease.

Next, form the “sha” hand seal (a Daoist ritual hand gesture) with both hands. Lift the Fengdu Form-Birth Heavenly Register (a Fulu associated with Fengdu and the transformation and ascension of body and spirit), breathe primordial Qi from the center of heaven into it, then breathe upon the register and recite:

By the talismanic command of the Celestial Worthy of Primordial Beginning, the departed souls shall ascend at once. The attendants of the Northern Capital’s Cold Pool (a frigid place in the underworld) shall guard their bodies and souls, subdue demonic obstacles, and recommend them for ascent to the Southern Palace.

The dead souls receive ritual refinement, transform into immortals, and are reborn as humans. Their present bodies are delivered, and they endure through generation after generation. As the cycles of the kalpas turn, their lifespans will be as long as Heaven’s.

Forever freed from the Three Paths, the Five Sufferings, and the Eight Hardships, they transcend the Three Realms and ascend freely and at ease to the realm of Highest Clarity.

Pronounce the precepts:

I have heard that before Taiji (the primordial state before Heaven and Earth were divided), primordial Qi was fused into unity. Primordial Qi divided from one into three, and thus the order of the Three Origins was established. Heaven is high and clear, covering all things above; Earth is settled and substantial, bearing all things below. Heaven and Earth give birth to pure, harmonious Qi, which brings forth human beings and all things.

The human body takes Heaven and Earth as its model and accords with Yin-Yang; for this reason, among all things, it is especially endowed with spiritual awareness. Primordial Qi existed before Heaven and Earth; from it Heaven and Earth took shape, and human beings and other creatures received Qi and came into being, acquiring form. Once form has taken shape, it has both a beginning and an end.

If people can understand the turning point between life and death and comprehend the transformations of life, they will not be frightened by death or regard life as something to cling to. Body and self are only burdens accumulated over many lifetimes; they are not real. Wealth and rank are like floating clouds, and affection is like a dream. One should awaken inwardly, turn back to examine the true source, sever attachment, and dispel delusion. When every thought has subsided, one’s original nature becomes pure and clear. What bond is there, in truth, between life and death, coming and going? In this way, one may ascend to the realm of emptiness. Because we received this…

A person’s spirit, like Heaven and Earth, has a beginning and an end. If so, why remain entangled in life and death?

People are not naturally averse to life or fond of death. They are simply bound by worldly relationships and desires, absorbed in romantic attachments and all kinds of thoughts. Their minds become impure, and delusions arise one after another. They indulge their desires without restraint, never considering that a human life is ultimately limited. Wealth and rank wear down body and mind; reputation is always on one’s mind; possessions pile up like mountains, yet desire remains unsatisfied. When one’s allotted time comes, none of these things belongs to oneself anymore. Even after death, one may remain deeply attached, dwelling on the silent, shadowy road of the underworld as though sunk in an endless ravine of night.

From this we can see that karmic ties and retribution eventually come to an end, but greed and delusion can leave a person with no hope of release. Therefore, the Most High—the Daoist honorific for the supreme deity—opened the teachings of emptiness and transcendence, and the Great Dao opened the gate of purity and stillness. These teachings rescue the lost and free them from doubt and bondage. This is the original purpose for which the spirits revealed precepts and established the teachings.

Now the departed spirit has left the world of dust, but its soul has not yet settled and returned. Though, in accordance with the workings of destiny, the spirit and soul have their own appointed time for rebirth, they still cannot transcend existence because delusion has not been dispelled and attachment remains in the heart. The divine officials in charge of this matter have already prayed on its behalf to the True Ones above, asking them to issue a sacred command and bestow the Orthodox Qi of Yin-Yang, so that the true essences of Water and Fire may unite, its spirit may be restored, and its consciousness may be refined. They ask that it be given anew the Qi of primordial chaos and that the foundation of life be established. This may become a blessed connection after enduring calamities, and a good fortune rarely encountered in a thousand lifetimes.

Yet the departed spirit must still awaken of its own accord and establish a clear understanding. Only then can it hope to escape the cycle of rebirth forever and leave obstacles and afflictions behind for good. It should deeply understand the principles of life and death and see clearly the turning point between existence and death. It should know that gold, jade, and pearls in this world are not treasures worthy of the name; fine clothing is nothing extraordinary; wealth and luxury are nothing to boast of; and food, cloth, and possessions are not worth coveting.

As for husbands and wives, fathers and sons, people naturally regard their bonds of affection and duty as profound and as essential human relationships. But to meet in life and part in death is also the natural order. How could anyone guarantee that such bonds would last forever? These feelings are unavoidable in human life. Why, then, do we say that possessions are not worth cherishing and affection is not worth clinging to? Because who would fail to cherish the body, made up of the Four Great Elements—earth, water, fire, and wind—and its many bones? Yet when one’s allotted lifespan ends, the body dissolves, and the spirit departs, the flesh and blood must decay. Looking back, one cannot even keep one’s own body. How much less can one hold on to possessions and affection?

Thus, while alive, one cannot help but follow the ties of the world; after death, one should no longer remain attached to affection and desire. What one truly needs to examine and understand is…

Human nature is inherently luminous and clear. Through countless kalpas and countless cycles of birth and death, it has never vanished. We should therefore understand that the body weighs me down, the corpse-soul disturbs me, possessions confuse me, and affection and love leave me sunk in delusion. Yet my true nature is originally pure and tranquil, beyond the Five Phases (Wood, Fire, Earth, Metal, Water). Seen in this light, the causes and conditions of sin and blessing, and the retribution of enmity and revenge, will all dissolve as readily as melting ice and snow. Heaven and hell, too, return to emptiness and stillness.

Only when one recognizes that, before I was born, there was originally nothing at all, has one truly known the root, awakened to one’s nature, and understood that this nature has always transcended the ordinary. One then purifies body and spirit, returning them to pure Yang (a state of pristine radiance). To be born again among humankind is merely an additional matter.

Now the refining and transformation are complete, and the time of ascension is already near. If you are born again into the human world, you should remember your cultivation and examine yourself carefully. In life after life, return always to the correct path; in every age, do not fall into delusion. Now I shall respectfully proclaim the Three Refuges and Nine Precepts of the Most High (a Daoist honorific for the supreme sacred being). Whether in the human world or in heaven, do not forget these precepts.

I inform the departed spirit: First, take refuge in the unsurpassed Treasure of the Dao.

The Treasure of the Dao existed before Heaven and Earth. It has neither form nor name. If one says it does not exist, what, then, is the source that brings all things into being? If one says it does exist, people can scarcely glimpse its subtle and remote realm. It generates the myriad kinds of primordial Qi, yet its bounds cannot be measured. It establishes the Three Powers of Heaven, Earth, and Humanity, yet claims no credit. At times it conceals its name; at times it manifests form, and its Qi gathers and disperses. Its grace has flowed through the myriad kalpas, and its majesty governs the origins of all things. In life after life, one should follow the Treasure of the Dao.

Hymn of Praise to the Treasure of the Dao.

I inform the departed spirit: Second, take refuge in the unsurpassed Treasure of the Scriptures.

The Treasure of the Scriptures refines emptiness into sacred Brahma-Qi, then gathers primordial Qi to form the scriptures. It establishes the root and spreads auspiciousness, teaching in accordance with differing conditions. It reveals the mysteries of the Three Vehicles, the different levels of paths for cultivation, and contains the sacred texts of the Four Auxiliaries, works that support the principal scriptures. It protects the course of the kalpas and brings stability to Heaven and Earth; receiving their Qi, it assists the work of creation. It embraces the broad and wondrous principles of truth and forever guides the lost out of delusion. In life after life, one should follow the Treasure of the Scriptures.

Hymn of Praise to the Treasure of the Scriptures.

I inform the departed spirit: Third, take refuge in the unsurpassed Treasure of the Teachers.

The Treasure of the Teachers consists of the revered masters who transmit the true Dao, elucidate its methods, and establish teachings to save living beings. They are models for past and present, guiding those in the unseen realms and the human world. The Masters of the Mysterious Teachings, the Celestial Masters (Tianshi) of Orthodox Unity (Zhengyi), and others may hold offices in the heavens or manifest in the human world in transformed bodies. They preside over the ritual altars of the Three Caverns, govern the ten directions, guide perfected immortals who have attained the Dao, and teach later generations, making the correct path shine forth. They establish the rules of liturgy, and their grace is boundless. In life after life, one should follow the Treasure of the Teachers.

Hymn of Praise to the Treasure of the Teachers.

The Three Refuges proclaimed above are the correct teachings of the Dao, upheld through past and present, and are also, between Heaven and Earth…

You should understand that the transformations of the myriad things all arise from this, and that the Three Powers—Heaven, Earth, and Humanity—are established through it. How much more should a person, who becomes a ghost in the netherworld and a human being in the world of the living, clearly distinguish the proper from the contrary and the orthodox from the deviant, while dwelling among the Three Realms and between Yin and Yang? From now on, turn forever toward the righteous Way. Do not fall into demonic teachings or be misled by heterodox doctrines. If a single thought returns to the true, evil spirits cannot intrude; follow right principle, and the Great Dao will lie open and level. Now that the departed soul has understood the true pivotal point, it must also come to understand the precepts. We now carefully proclaim the regulations of the Most High, a Daoist honorific for the highest deity.

Hymn of Wisdom

Proclamation of the Nine Precepts

The first precept: Honor others and yield humbly; be filial to your parents and care for them.

The second precept: Work diligently and fulfill your duties; be loyal to your ruler.

The third precept: Do not kill living beings; with compassion, aid all beings.

The fourth precept: Do not engage in sexual misconduct; keep yourself upright and treat others and all things properly.

The fifth precept: Do not steal; act according to righteousness, even if it means accepting a loss yourself.

The sixth precept: Do not give way to anger; do not rage violently or bully others.

The seventh precept: Do not deceive or flatter; do not harm the good and upright.

The eighth precept: Do not be arrogant or conceited; do not slight the most true Way.

The ninth precept: Do not be of two minds; devote yourself wholeheartedly to observing the precepts.

Hymn on Upholding the Precepts

These nine precepts are teachings handed down by the Celestial Worthy, a Daoist honorific for a revered deity. Whoever can observe them constantly will never sink into suffering after death. The departed soul is now in the netherworld, at the moment of receiving salvation, and must first understand these teachings. In a future rebirth, upon receiving a new body, it should put loyalty and filial devotion first, govern itself with integrity and care, and ensure that neither words nor actions depart from the proper rules and measures.

At that time, these qualities will be more than the product of inborn nature: they will already have been learned before receiving life. Whether in the netherworld or the visible world, one should keep every thought in accord with the Dao and return to the true with every thought. Through all passages between life and death, one should never depart from right principle. To become attached to nothing and empty the mind of every thought—is this still merely a matter of observing precepts?

We now solemnly announce this to the departed soul and bestow the Golden Register and White Document, the Long-Life Spirit Talisman, and the Most High Treasure Register of Ascension to Heaven, as proof of its transformation into an immortal and rebirth. Departed soul, listen carefully: we now solemnly proclaim the following.

Proclamation of the Talisman and Register Altar Document

The High Merit Priest, the ritual master who presides over Daoist liturgy, rises and proclaims in a resonant voice:

Yin and Yang unite, gathering into the original Qi of the True; the spirits are harmonized and restored to balance, and life is reborn through this. By clinging to none of the myriad conditions, one can escape the cycle of rebirth; from now on, stride high among the clouds and rosy mists, and pay homage to the Imperial Perfected, the true deities revered in Daoism.

Closing the Rite and Fulfilling the Vow at the Lower Altar

Declaration for Delivering Souls

This rite may also be used to deliver fellow practitioners collectively, refine and deliver departed souls, or conduct a bridge-crossing ritual. It is suitable for all such occasions.

Rites of the “Recommendation for Deliverance” type use this kind of ritual text specifically.

The Bridge-Crossing Rite, a ceremony for delivering the spirits of the dead across the ritual bridge, has existed since ancient times. Only in recent times did people begin reciting a verse at each of the pavilion’s four gates. The wording of these verses is very crude. Daoist ritual services already have forms such as praises, hymns, buxu chants, and White Crane chants, yet these verses have no basis in ancient sources, making it difficult to continue following such conventions. Adding folk forms when sending off the spirits of the dead is not especially harmful. But Zhaijiao rites must accord with the ritual propriety of the scriptures; how can words without textual authority be suitable for public recitation? Therefore, these verses are now omitted and replaced with an explanation in plain language, followed by the invocation of a Heavenly Worthy’s sacred name. This also spares us the ridicule of those with learning.

The transformations of Heaven and Earth are impossible to fathom, and life cannot endure forever. The succession of life and death is not an ordinary condition; why, then, should the dead linger for long? The key lies in clarifying the mind and seeing one’s nature: one should understand the true Dao, transcend the mundane, and return to the wondrous Dao of emptiness and stillness. From this, Heaven and Earth were first formed, and Yin-Yang brought forth and nurtured all things. From this moment onward, one should take refuge in the true Dao and pray that the departed’s journey ahead be smooth. Now the merit of the Zhaijiao rite has been accomplished, and the fruits of goodness brought to fulfillment. Having received the talismanic documents and the benefit of this merit, may the departed cross the ritual bridge, proceed straight along the cloud road, and ascend to a higher realm. With reverent hearts, the ritual assembly praises the sacred name and respectfully sends off the spirit of the departed.

Heavenly Worthy of Great Deliverance Across the Ritual Bridge (perform the buxu steps and sing one buxu chant)

Heavenly Worthy of the Nine Qi of the East (proceed to the eastern side of the pavilion)

The grace of the Dao is efficacious, and the blessings brought by the Zhaijiao rite are without end. The spirits in the netherworld are elevated; the souls of the underworld no longer remain sunk in stagnation. May the departed gaze up at the palace of the Green Radiance Emperor, pay court at the Celestial Palace of Everlasting Joy, receive the grace of the holy perfected ones’ guidance, and be transformed and nurtured. This is the true path to deliverance, and the proper path of refuge. May the departed rise straight to the azure firmament and ascend in flight. All present join in reverently sending off the departed and devoutly praising the sacred name.

Heavenly Worthy of the Three Qi of the South (proceed to the southern side of the pavilion and stand)

Heaven and Earth revolve in cycles; nothing is meant to remain sunk forever. It is only clinging views that often bind people themselves. Now that the spirit of the departed has been cleansed by the numinous wind, it can naturally come to fully understand its own nature. We pray to Heaven and look up to the holy perfected ones: may the departed ascend to the land of flowing flames, turn toward the Great Dao and return to true nature, and proceed to the abode where souls are refined. With single-minded devotion, seek liberation, cast off the delusion brought by the six desires, and receive the wondrous waters of the mysterious ford to aid in becoming an immortal. Once more, we proclaim the sacred name and send the departed on the cloud road.

Heavenly Worthy of the Seven Qi of the West (proceed to the western side of the pavilion)

When the truth is realized within, the Nine Lands—the nine regions of the earth—become still and empty. Yet without the essence of the sun and moon, how could the Five Spirits attain virtuous understanding? Therefore, we look up to the White Jade Tortoise Terrace and bow in reverence. We hold the Holy Mother of Golden Truth in our hearts and appeal to her with earnest devotion, asking her to bestow vitality and rescue and deliver us. The divine beings appear and disappear; may we always roam freely and at ease, with hearts that delight in the Dao, illuminating our nature and clarifying our minds, long receiving her grace and preserving purity. Be sure to set your thoughts aright and let no evil thoughts arise. Together, let us praise her and once more respectfully escort the deity away.

Heavenly Worthy of the Five Qi of the North (a revered Daoist deity, here invited and escorted away in the ritual; proceed to the pavilion on the north side)

We look toward the north, the center of Heaven. Raising our eyes, we behold the lofty, far-reaching vault of the sky, the utmost expanse of the heavens. The sky is vast and remote, beyond all measure; the distant Gate of Heaven stands high and deep, difficult to approach. We have now presented our earthly wishes to Heaven and prayed universally that the departed in the underworld may be granted new life. By Heaven’s grace, the Zhaijiao rite has reached completion. Through the benefit of this sacred merit, we must further cleanse our distracting thoughts and clarify our spirits. By this wholesome cause, we may return to our true state and realize our nature. Since no obstacle bars the way ahead, do not hesitate or linger. Once more, proclaim the sacred title, and pray that the divine being help us continue on our way.

Heavenly Worthy of Untroubled Joy (lead the procession to the place where the offerings will be burned)

In the supreme realm of the Three Pure Ones, all the merit cultivated here is now dedicated.

The exalted perfected beings, moved by compassion, send forth the auspicious radiance of the Three Caverns, the collective name for Daoist scriptures and teachings. The Dao is pure, empty, and vast; it bestows wondrous protection throughout the ten directions. Its grace reaches the Six Heavens and Nine Lands, and its teachings extend across the Three Realms and the four quarters. The underworld and the human world alike receive its blessings; the living and the dead share in its good fortune. The Heavenly Worthy, mindful of the world, widely extends deliverance and saves people without measure.

The presiding patron, a certain person, has offered a Zhaijiao rite with complete sincerity and reverence: praying for the nation’s blessings above and extending benefit to all beings; and dedicating the wholesome merit of this ritual to a certain departed soul, so that it may be reborn in a blessed realm. We earnestly ask Heaven’s grace to deliver all, and the Dao’s beneficence to spread far and wide, bringing wholesome results to completion. May the departed soul escape every burden, be delivered through the true talismans and registers, and ascend to the Heavens of the Three Qi, the higher celestial realms described in Daoism. May it understand the causes and conditions of its past lives, be free forever of obstacles on its way, and let its spirit roam at ease in union with the Dao.

May this blessing also be dedicated to the living and its good fortune passed down to future generations. May the Three Paths and Nine Nights—the places of suffering in the underworld—become peaceful and clear, and may beings of every kind receive deliverance and ascent. These are all supremely auspicious causes and conditions. Let everyone concentrate and recite: the Great Sage, Heavenly Worthy of Primordial Beginning; the Most High Lord of the Dao; the Most High Lord Lao; and the Heavenly Worthy of Numinous Treasure of the Ten Directions. Their merit is beyond thought.

Ritual Commands and Talismans for Refinement and Deliverance in the Lingbao Original Rite (talismans and ritual commands used in Lingbao Zhaijiao to refine and deliver the departed)

Sun-Soul Talisman

Talisman of the Fire Pact

Fire-Bell Talisman

Body-Refinement Talisman

Moon-Po Talisman

Talisman of True Water in Harmony

Talisman of the Sources of the Twelve Rivers

Talisman for Refining the Form with Golden Liquids

Talisman of the Stone Essence and Water Mother

True Writings of the Five Sprouts

The green sprout, red sprout, white sprout, black sprout, and yellow sprout.

The specific methods for using the True Writings of the Five Sprouts have already been explained in detail in the earlier section on the “Five Sprouts.”

Refined Categories

Talisman from the Scripture of the Nine Heavens Giving Birth to the Spirit

This talisman contains the Qi of the Nine Heavens described in the Scripture of the Nine Heavens Giving Birth to the Spirit. It belongs to the Shangqing Dongxuan Lingbao tradition and must not be mixed with other methods. The Talisman of the Nine Yang Brahma Qi and the Talisman of the Nine Heavens are different from this one; they appear in other editions and are not copied here.

Talisman of the Jade Infant’s Spiritual Transformation

True Form of Mount Fengdu

The talismans used in refining and delivering the dead are generally as described above. Only the “Talisman for Refining the Body” also comes from the Shenxiao method, and this talisman consists simply of the characters for the Ten Heavenly Stems. Human beings are constituted from the Five Phases; here, the Qi of the Five Phases is used to refine the soul: Jia and Yi correspond to Wood, Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, and Ren and Gui to Water. Thus, the later invocation of the numinous sprouts of the five directions also refers to the Qi of the Five Phases.

This is not exclusive to the Shenxiao method. Shenxiao has its own set of rites for refining and delivering the dead; in the original Lingbao method, refinement and deliverance use the talismans concerning the birth of the spirit and the refining of the body found in the scriptures. Talismans for the twelve meridians used in the world should not be included here.

This is because the method uses the balanced Qi of Yin-Yang to refine the hun and po souls, reunite them when scattered, restore their spiritual clarity, and remove the obscuring, murky Qi. It enables the deceased to understand that the physical body has been destroyed and is not worth clinging to; once awareness has gathered again, they can return to life. The ritual master then petitions the Emperor of the Nine Heavens to send down numinous fluids, which nourish the spirits, so that the Qi of the Nine Heavens descends and coalesces. Only then can form and spirit be restored; with the aid of the nature of the Dao, their foundation is reestablished.

The talismans for the twelve meridians, by contrast, are used after the embryo has been entrusted to the womb: the nine Qi gather into form, and after nine months, the spirit and Qi are distributed and fully developed, allowing the infant to cry out. At that point, the meridians form naturally. This ritual therefore begins with refining the form through water and fire and ends with the nine Qi forming the body, completing the process by which the ghost returns to life.

The Talisman of the Jade Infant’s Spiritual Transformation is also used by practitioners of the Dao to refine their own spirit. The ritual therefore concludes with a declaration of completion, clarifying the spirit, after which the practitioner receives the precepts and talismanic mandate and proceeds directly on the path to transcendence. As for its manifest efficacy, although… [The original text ends here.]

The Dao follows its own inherent patterns. In recent times, the rituals for refining and delivering souls—rites for delivering the spirits of the dead and refining their form and spirit—and talismanic mandates, including Fulu (talismans and registers) and ritual decrees, have diverged. They should not be mixed together, or their original purpose will be lost.

For example, the Diagram of the True Form of Mount Fengdu, the legendary seat of the underworld in Daoist tradition, has circulated for a long time without additions or omissions. Recently, someone in eastern Zhejiang added a “Black Pool” beside the diagram, while someone in western Zhejiang added the “Hell of the Gorge Stones.” There seems to be no need for these additions. Those who drew the Black Pool did not know what account to base it on. Perhaps they saw that the Scripture of Immortal Precepts records eighteen levels of hell, while the diagram of Mount Fengdu marks only seventeen sites, and added the Black Pool to make eighteen. In fact, the places marked on the diagram—such as the Palace of the Celestial Emperor, the Palace of the Ghost Emperor, and the Gate to Heaven—are palaces. The Six Caverns of the Upper Origin and the Six Palaces of the Lower Origin are administrative offices. The seventeen places shown are palaces and offices, not all the hells. The number of hells is beyond counting. To treat administrative offices as hells today is a serious violation of the scriptures’ original meaning. Besides, no one knows how many hells are overseen within each office. For example, the Scripture on Karmic Retribution and Causal Conditions speaks of thirty-six hells; another account says that each of the three palaces has eight hells, making twenty-four. The scriptures do not give consistent accounts.

The Diagram of the True Form of Mount Fengdu is ancient and should not be altered lightly. The worthy among the immortals never added anything to it, and it should not now be supplemented merely for the sake of novelty. As for the Gorge Stones and the Blood Lake—underworld beliefs associated with the spirits of women who die in childbirth—using them specifically to frighten families expecting a child is a way of making people pay to secure the deliverance of the dead. The claim is plainly absurd and unfounded.

The Zhaijiao (purification and sacrificial ritual) liturgies and ritual manuals now in use differ in many respects from the rites of antiquity and from the ritual books commonly used among the people. This newly compiled set of rites revises some customary practices, in the hope of better reflecting actual circumstances. It is not intended merely to be novel.