《靈書肘後鈔》

The Sixth Scroll of Lingshou Zhouhou Chao Explained:

This section elucidates the "Three-Five" cultivation method. The Three Primordials (upper, middle, and lower Dantian) harmonize with the Five Phases (Metal, Wood, Water, Fire, Earth) to generate fifteen transformative states: connecting upward to the deities of five directions, regulating the functions of the five viscera at the center, and linking downward to the terrestrial veins of five sacred mountains. This practice simultaneously bridges the Three Realms—ascending to the celestial realms of the Three Heavens, stabilizing the Three Hun-souls (Taiguang, Shuangling, Youjing), and controlling the Three Officials (the Great Emperors of Heaven, Earth, and Water).

Its efficacy manifests in three aspects: assisting the Three Pure Ones (Sanqing), harmonizing the three Dantian, and expelling the Three Corpse-Worms (the upper worm craving adornments, the middle worm indulging in flavors, and the lower worm obsessed with lust). It also mobilizes the Three Ding Warriors (Celestial Ding, Immortal Ding, and Divine Ding), activates the energies of the Five Planets (Jupiter, Mars, Venus, Mercury, and Saturn), and commands hundreds of spirits. Moreover, it repels five categories of demonic obstructions and regulates the essential Qi (Jingqi) of the Five Phases.

Each day, the Five Planet Lords dispatch the Five Phases' Qi to create calamities on specific dates (e.g., days governed by Earth and Wood, when abnormal starlight may appear at night). Practicing this method enables one to avert five types of military disasters—this constitutes the core secret of the "Three-Five Mystical Jade Balance" (a celestial instrument metaphor for the essential cultivation technique). Persistent practice for three thousand days may lead to daylight ascension.

For healing illnesses, first visualize General Tang (emanating from the left kidney): initially appearing half an inch tall in the luminous space between the eyebrows, gradually growing to one inch, and finally manifesting as an eight-foot-one-inch figure on the left side of the body (or eighty-one zhang in open spaces). Wielding a talisman scepter in his left hand and a treasured sword at his waist, he guards the left flank, capable of dispelling malignant ghosts. Generals Ge (from the right kidney) and Zhou (from the heart) manifest similarly. Before audiences with emperors, one must visualize these three generals for protection—this practice should not be misused casually. In battlefield peril, silently invoking their names while envisioning the Dipper Stars enveloping the body grants invisibility and preservation. When commanding troops, first establish an altar to worship the three generals while continuously visualizing them holding scepters, swords, and talismans (Fulu) to decisively defeat enemies.

Three subordinate generals (Li, Huang, Wang), belonging to the "Lower Three Primordials," specialize in execution (this method requires secrecy). Daily recitation of the "Guardian Spirit Incantation" (Weiling Zhou) twice ensures protection, with immediate chanting during danger. During altar rituals, only one person may be healed per session to avoid ghostly interference. Adhering single-mindedly to this path fortifies resistance against demonic invasions.

(Note: Cunsi refers to Daoist inner visualization of divine forms; the Three Corpse-Worms represent pathogenic factors within the body; the Guardian Spirit Incantation is a protective mantra.)

The Lingshou Zhouhou Chao scripture presents several Daoist cultivation methods for exorcism and healing. Here's a modern interpretation:

The Supreme Lord Laozi (Taishang Laojun) teaches that when one wholeheartedly follows the principles of Dao (the Way), ghosts and spirits will naturally stand in awe. Those wearing the Fulu (talismans) of the Nine Provinces' Earth Gods will find temple deities bowing in respect when passing shrines—but one must never speak offensive words that damage spiritual cultivation.

Zhao Hou (courtesy name Rui), who cultivated Dao from childhood, was punished with three thousand years as an underworld magistrate in the Department of Judgment for slaying too many ghosts. A secret incantation must be silently recited daily without others hearing: "May the highest immortals and divine spirits protect my longevity, disperse all ghosts, and make ten thousand deities follow me—uniting my body and mind with Dao."

When controlling spirits, one must not confine them indefinitely; even necessary restraints require time limits. Severe punishments should only be applied for grave offenses, lest one violate cultivation principles. If non-believers seek to harm you, write their names on Liuren Fulu (exorcism talismans) and cast them into deep water—the offenders will naturally submit.

Healing methods:

• Cold heart ailments: expel with "He" breath
• Feverish illnesses: use "Chui" breath
• Liver disorders: employ "Xu" breath
• Lung diseases: apply "Si" breath
• Spleen conditions: utilize "Hu" breath
• Kidney ailments: practice "Chui" breath

All phenomena fundamentally manifest through Qi (vital energy).

Cultivation techniques:

1. At dawn on New Year's Day (between 3-5am), face east with clenched fists and perform Gangbu (the Daoist ritual Pace of Yu, stepping in T-shaped patterns). Immortals consider this pace a cloud-riding technique—hold breath, clench fists, and chant: "May heaven-earth's primordial Qi assist me, with the Six Jia generals following. I receive heaven-earth's energy to purify body-mind, eliminating internal illnesses and gathering external essences..." After chanting, inhale according to directions (9 breaths facing east, etc.).

2. When thunder sounds during the Awakening of Insects solar term, face the thunder with clenched fists and recite: "I receive the Thunder God's energy and Thunder Mother's might to eradicate all toxins..." Then inhale 9 breaths through the nose, followed by 10 mouthfuls swallowed. After three days of such practice, one can heal illnesses with breath techniques—remarkably effective, with annual repetition increasing potency.

These methods integrate Daoist practices like breath regulation, incantations, and ritual pacing, emphasizing resonance between heaven and humanity while harnessing natural forces for purification. Strict adherence to timing and spatial orientation reflects the Daoist cultivation principle of "borrowing heaven-earth's mechanisms."

The Lingshu Zhouhou Chao scripture primarily discusses two key aspects: the methods for receiving talismans (Fulu, Daoist ritual documents) and six pathways to cultivate immortality.

Regarding talisman reception methods:

Whether lying down, walking, or sitting, one may receive talismans upon hearing thunder by following prescribed methods. In urgent situations, simply hearing thunder suffices for reception, though the effects are diminished. The optimal time is during the year's first thunderclap—practicing this consecutively for three years yields significant benefits: curing illnesses, expelling venomous influences, without requiring complex ritual documents. The "breath regulation" (Tuna) technique serves both to heal others and protect oneself.

Six pathways to cultivate immortality:

1. Receiving talismans to establish an internal pantheon of deities, erasing one's name from the underworld's death register (Minglu), and gaining command over the Liujia (Six Jia time deities) and Sanguan (Three Officials of Heaven, Earth, and Water)

2. Wearing talismans to ward off evil, pacify spirits, and strengthen meridians and internal organs

3. Eliminating the "Three Corpse Worms" (Sanshi, three malevolent spirits believed to reside within the body) to maintain eternal youthfulness

4. Submitting memorial petitions to deities to dispel calamities and prolong life

5. Performing Zhaijiao purification rituals to commune with immortals and remove misfortunes

6. Combining incantations with scripture practice for balanced internal-external cultivation

The text sternly warns: immortals-in-training who flaunt supernatural abilities or recklessly disclose celestial secrets will incur the wrath of the Three Officials, inviting divine retribution.

Finally, it introduces a "Five Star Mushroom" (Wuxingzhi) cultivation method: observing seasonally corresponding stars while facing their direction, holding breath during meditation (Cunxiang), and guiding stellar light into the body. After nine breath cycles, the light transforms into seven stars circling the crown—an esoteric practice for absorbing celestial essence (Jingqi) into one's being.

The Lingshou Zhouhou Chao scripture primarily discusses several Daoist cultivation methods and techniques for exorcising malevolent forces:

Regarding the "Dipper" cultivation practices (here referring to the Big Dipper constellation):

The text describes seven methods of Dipper-related practice: swallowing the Dipper, wearing the Dipper, traversing the Dipper, sitting with the Dipper, lying with the Dipper, suspending the Dipper, and reverse-order Dipper cultivation. These techniques help practitioners ward off pathogenic Qi (vital energy) and eliminate harmful thoughts. Through such cultivation, one can perceive celestial and terrestrial transformations and foresee auspicious or inauspicious events, as the stellar essence (Jing) becomes interconnected with the practitioner.

Talismanic practices (Fulu):

Practitioners should constantly wear the Six Jia talismans (Daoist protective charms) as part of the path to longevity. When ill, one should create talismans according to the "Diagram of Contained Shadows" and apply them to affected areas—this "external pacification" method reportedly shows effects within three days. Combined with "internal talismans" (visualized in the mind), all ailments can be cured. Constant visualization of the Big Dipper is essential—whether wearing talismans, walking, sitting upright, or reclining, this mental focus must be maintained.

Yu Steps (a distinctive Daoist ritual pacing method):

First regulate the breath, then step forward with the left foot, creating nine footprints across three paces. Adjust the steps according to the altar's size—larger altars require the Seven Stars T-shaped pacing pattern. When circumambulating the altar, hold water in the left hand and a sword in the right. At the northwest corner, stir the water three times with the sword while reciting incantations to expel ghosts.

Methods for eliminating the Three Corpses (Daoist belief about three harmful parasites residing in the human body):

On the fifth day of the fifth lunar month, gather five sheng of peach leaves, pound them, and sit upon them to allow the medicinal Qi to enter the body. From dawn till dusk, the corpse worms will be expelled, liberating one from illness.

The Duzhang Bi Seal:

This seal governs all talismanic registers—"Du" signifies comprehensive authority, while "Zhang" denotes recording functions.

(Note: All mentioned cultivation methods require guidance from ordained Daoist priests and should not be attempted independently by lay practitioners.)

This passage comes from the Lingshu Zhouhou Chao, discussing the Daoist cultivation concepts of "procedure" (ritual sequences) and "command" (unified control).

"The completion of procedural names" signifies that when all ritual sequences are properly executed, the affair reaches perfect conclusion. It particularly emphasizes commanding (du) all celestial officials, generals, clerks, and soldiers (the hierarchical pantheon of Daoist deities) as well as ritual seals (sacred implements) - these constitute the essential principles for practicing the Dao (performing Daoist rituals).

In the sequence (xu) of cultivation, the supreme importance lies in preserving one's nature and life (xingming), and stabilizing body and mind. The so-called "commanding departments" (dubu) refers to overseeing all divisions and establishing the nomenclature system for various fulu (talismans and registers used to summon deities and expel malign forces).

In essence, this passage explains that Daoist practice requires complete execution of ritual procedures, unification of all sacred powers, diligent cultivation of one's nature and life, and mastery of the naming conventions within the talismanic system.