《道書援神契》

On the Interpretation of Part Five in the Preface to Daoshu Yuanshenqi:

When people discuss Laozi's teachings, they often regard them as heterodox. In truth, Daoist thought originally stemmed from Confucianism, only later developing its own distinctive characteristics. Confucianism itself cannot simply be called a religion, but rather the enduring Way (Dao) that maintains societal order. From Yao and Shun down to Confucius, these sages appeared in succession, transmitting the art of governance rather than religious doctrine. When the Zhou dynasty declined, rituals and music collapsed, and deception became widespread, Confucius's Way seemed out of place and thus came to be viewed as a special sect. Laozi, a contemporary of Confucius renowned for his knowledge of rites, was once consulted by Confucius on ceremonial matters. Believing the Great Way (Dao) difficult to practice in chaotic times, Laozi purified himself and withdrew from court, pursuing clarity and non-action (Wuwei). Confucius, fearing the loss of the Dao's transmission, traveled between states to propagate it. Though their choices differed, their clothing and rituals showed no distinction. Later, Confucian attire changed with secular fashion, while Daoist robes preserved ancient styles—hence today's Daoist garments more closely resemble those of classical Confucians. As for longevity practices, these originated from the Book of Changes (Yijing), while rituals for spirits follow the Spring Offices section of the Rites of Zhou (Zhouli). Talismans (Fulu), ritual headwear, and pendants all adhere to ancient conventions. Because later generations degenerated into shamanistic practices with attendant abuses, this text was composed to rectify origins, containing thirty-four entries titled Daoshu Yuanshenqi ("Daoist Texts: Divine Covenant").

On Temples (Gongguan):

Ancient rulers' residences were called "palaces" (gong), while the tall towers flanking city gates were called "viewing platforms" (guan). Halls had eastern and western staircases connected by corridors, as did ancestral temples. Today, both Daoist halls of the Celestial Honored Ones and Confucian Great Completion Halls preserve these ancient forms. The Book of Songs mentions "harmony in the palace," while the Zuo Commentary records "ascending the observation platform."

On Altars (Jiaotan):

Ancient sacrifices all employed altars; later, prefectures established altars to Soil and Grain. The Book of Rites states "altars without roofs," as early ritual platforms stood in open fields. For convenience, modern altars are now housed indoors.

On Bells and Chimes (Zhongqing):

Ancient rites used sets of sixteen bells and chimes corresponding to the twelve pitch standards plus four higher tones, alongside individually hung specimens. Current Daoist altar instruments—grotto-table golden bells, jade chimes, and great bells—all derive from these. The large bronze chime originates from ancient pottery percussion, as the Rites of Zhou documents: "the bell-caster Fu and the chime-maker Qing."

On Incense and Lamps (Xiangdeng):

(Original content not provided; presumably continues the theme of ancient ritual implements, here tracing the lineage of ceremonial incense and lighting practices.)

Interpretation of Daoshu Yuanshenqi in Modern Context:

On incense offerings in rituals:

Ancient sacrifices involved burning offerings, but it was Emperor Wu of Han who first used incense when worshipping the Supreme One (Taiji, the highest Daoist deity). The Book of Rites records that after arranging sacrificial items, mugwort would be burned to commune with the divine.

Regarding spirit communication ceremonies:

In antiquity, there were two shamans named Chong and Li who could mediate between heaven and earth. The Book of Documents describes them being commissioned to "sever direct communication between heaven and earth." Zhou dynasty protocols stipulated: playing music six times at circular altars during winter solstice would summon celestial deities, while six repetitions at square altars during summer solstice would invoke earthly spirits.

Evolution of sacrificial offerings:

Ancient rites used millet, sorghum and livestock. Emperor Wu of Liang substituted livestock with wheat products, which Emperor Xuanzong of Tang later replaced with cakes. According to Rites of Zhou, special officials prepared offerings including dates, chestnuts, water caltrops, various pastries and wines.

Ritual implements:

Ancient palaces all featured ceremonial canopies (weiyi) managed by dedicated officers. Ritual vestments (fafu) included undergarments, knee protectors and jade pendants - the precursors of modern Daoist robes. Mencius emphasized proper attire for rituals, while the Book of Rites notes ancient people always wore jade ornaments.

Development of ceremonial dress:

Scholar-officials wore formal headgear, while commoners simply tied their hair without hairpins. Confucius' "zhangfu cap" followed Song state style, while Zhuangzi's "hua crown" was made of birch bark. The wide sleeves of Daoist robes derive from ancient "exaggerated sleeve" designs, with the purple-robed Daoist tradition originating from Tang dynasty Li Bi.

Ritual vessels:

Nobles held jade tablets (gui) of varying designs as described in Rites of Zhou. The Book of Rites mentions scholars using bamboo slips with fish-whisker patterns. Modern Daoist memorial tablets evolved from ancient wooden spirit tablets and stone altars for earth deities.

Talismans and documents:

Ancient records used two-foot bamboo slips bound with leather (jian), or wooden tablets called "du" - prototypes for contemporary Daoist ritual documents. The Spring and Autumn Annals preface notes minor affairs were recorded on slips, while Confucius edited texts on wooden boards. Official communications employed bamboo tally tokens (fu), which developed into the yellow paper talismans (fulu) used in Daoist practice today.

"Interpretation of Daoist Ritual Paraphernalia in Vernacular Language"

[Paper Talismans] Using paper to draw fu (talismans) for summoning deities replaces the ancient practice of bamboo slips. Drawing human-shaped talismans symbolizes dispatching emissaries.

[Pacing the Void] Ancient sacrificial ceremonies featured musical compositions or recitations from the Book of Songs (Shijing), which evolved into the prolonged chanting in contemporary Daoist rituals. The Book of Documents (Shangshu) states that sounds should harmonize with recitation, maintaining musical rhythm.

[Memorial Petitions] Ancient sacrifices employed wooden prayer boards, later replaced by paper. The Book of Documents records scribes using bamboo slips for documentation. During the Zhou dynasty, the Grand Minister of Rites (Dazongbo) oversaw invocatory titles. Modern square document cases (fanghan) substitute ancient wooden boxes. The Eastern Jin official Yin Hao's accidental delivery of an empty case refers to this type of container.

[Prostration] Zhou ritual prescribed nine forms of ceremonial bowing, including the kowtow (qishou) still used in Daoist practice. The Book of Documents mentions "bowing with prostration," while the Book of Rites (Liji) specifies receiving objects while standing.

[Ritual Ruler] Ancient people used peach branches for exorcism - legends tell of Houyi's death by peachwood club, hence its later use against ghosts. The modern Tianpeng ruler (a ritual implement) continues this tradition. The Rites of Zhou (Zhouli) records shamans employing peachwood brooms.

[Ritual Sword] Ancient scholar-officials all wore swords - the Book of Han records permission to wear swords and shoes in court. The Rites of Zhou mentions using bows and arrows during solar/lunar eclipses, with ritual swords serving similar purposes for commanding rain and purifying dust.

[Directional Colors] Ancient sacrifices to the Five Directional Emperors employed corresponding colors, originating the Five Directional Offerings (blue, red, white, black, and yellow silks).

[Invocations] The ancient character for "invocation" (zhu) was written as "zhou" with added mouth radical in later vulgar script. Tang of Shang's prayer for fishing bounty and the mud-dauber wasp's invocation for parasitic reproduction both exemplify this concept.

[Talismanic Script] The Rites of Zhou describes dispelling ominous birds by hanging wooden plaques inscribed with names of the Ten Suns, Twelve Months, and Twelve Year-cycles on trees. Ancient seal script persists in modern talismanic writing.

[Lamp Arrangement] Legend says when Cangjie invented writing, grain rained from heaven and ghosts wailed at night - hence Daoist magic uses rice to demarcate ritual spaces. Contemporary lamp ceremonies using rice derive from this tradition.

[Spirit Possession] Ancient sacrifices employed "corpse representatives" (shi) - grandsons wearing ancestral robes sitting in spirit positions. The Book of Rites states invocators convey filial piety while "corpse representatives" transmit ancestral benevolence. Modern mediumistic practices during ancestral salvation ceremonies originate here.

[Hand Censer] Ancient libation ceremonies used jade libation cups (guizan) shaped like plates with pointed handles - one held the cup without touching the jade. Contemporary Daoist hand censers continue this ceremonial posture.

This scripture elucidates the origins and meanings of important ritual implements, ceremonies, and cultivation methods in Daoism:

Regarding ritual implements:

The "Emperor's Bell" (Dizhong), a Daoist ritual instrument, originated from small bronze bells used by dancers in ancient sacrificial ceremonies and remains in use today. The "Command Tablet" (Lingpai), used for summoning deities, evolved from the jade military tallies (Yazhang) of the Zhou dynasty and bronze tiger tallies of the Han dynasty, now engraved with Five Teeth patterns and tiger motifs for invoking celestial generals.

Concerning breath cultivation:

The term "Qi Formula" is written with the character "炁" (primordial Qi), referring to harmonizing Yin-Yang energies through breath regulation. Just as musical notes resonate in perfect harmony, practitioners attune their vital energy to commune with the divine.

About ceremonial objects:

The ritual banners (Fanchuang) derive from various Zhou-dynasty pennant designs. The "Cloud Chimes" (Yun'ao), a Daoist musical instrument, emulate ancient sacrificial music - their clear tones bridging heaven and earth, with hand-held performance symbolizing celestial harmonies.

On healing rituals:

The "Disease Aversion" ceremony parallels historical precedents like Confucius' disciple Zilu praying for his master's recovery, or Duke of Zhou establishing three altars to pray for King Wu of Zhou's health.

Concerning weather rituals:

The rain-invocation ceremonies recall King Tang of Shang offering himself as sacrifice at Sanglin Forest to pray for rain. Dong Zhongshu's "Luxuriant Dew of the Spring and Autumn Annals" documents methods of crafting five-colored dragon effigies according to astrological timing for rain rituals. Fire aversion ceremonies (Ranghuo) resemble the massive purification rites performed by Zichan of Zheng at the Earth Altar during Spring and Autumn period to avert conflagrations.

On cultivation methods:

"Grain Abstinence" (Xiuliang) finds precedent in the "Confucius Family Sayings," which states that Qi-consumers commune with spirits to attain longevity, grain-eaters develop wisdom and dexterity, while absolute abstainers achieve immortality.

Regarding the essence of Daoist practice:

Quoting Confucius: True Dao cultivators should dedicate themselves wholly to the Dao's pursuit - those still concerned with coarse food and clothing prove unworthy of discussing the Way.

These elements reveal Daoist ritual's deep connections with ancient ceremonial systems, while highlighting the tradition's emphasis on breath cultivation, grain abstinence, and other transformative practices.