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Taiyi Ritual of Sublimation

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Taiyi Ritual of Sublimation A COMPARATIVE STUDY OF THE RITUAL OF THE “THREE GREAT PURITIES”, THE “TAIYI RITUAL OF SUBLIMATION”, AND THE “DOUMU RITUAL OF SUBLIMATION” —SIMILARITIES AND DIFFERENCES BETWEEN THE TAOIST RITUALS OF THE CANTONESE REGION AND OF THE JIANGNAN REGION Chen Yaoting There is a Taoist proverb from the Jiangnan region: “Taoism is dif- ferent every ten miles.” This means that despite their similarities in belief and name, ritual procedures vary according to local custom. The reasons for this are multiple. The local agricultural society is bounded by its self-sufficient economy, with no real communication with the outside, and the same applies to communication between the different Taoist Schools. In terms of transmission, the lineage from master to disciple is a closed system. In terms of language, spoken Chinese has many regional variations. Even in the same region, distinct spoken languages made it difficult for people to understand one another. The ritual of the “Three Great Purities” that we will study is called the “Anterior Heaven Ritual for Feeding, Saving, and Sublimating Souls.” As one of the Quanzhen Taoist rituals of sublimation and release of souls, it is found throughout the Guangdong, Hong Kong, and Macao regions. It will be compared with the ritual of the Ortho- dox Unity School “Taiyi Ritual of Sublimation,” also called “the Taiji Numinous Treasure Ritual for Saving and Sublimating Souls,” which circulated around Suzhou. The liturgy for this ritual was published by Lou Jinyuan in the 32nd year of Emperor Qianlong’s reign (1767). The “Doumu Ritual of Sublimation” is also called “the Anterior Heaven Golden Ritual of Doumu for Saving and Sublimating Souls.” As one of the rituals of the Orthodox Unity School, it was present in Shanghai and its scripture is said to have been edited by the prime minister Yan Song in the Ming Dynasty. These two rituals have been practiced and adapted for a long time and circulated more particularly in Jiangnan. This comparative study between the ritual of the “Three Great Purities,” the “Taiyi Ritual of Sublimation,” and the “Doumu Ritual of Sublimation” aims to shed light on the similarities and differences 310 chen yaoting between the Taoist rituals in different regions and understand the his- torical characteristics of Taoism in the Cantonese region in order to understand its development. A Common Objective: Sublimation and the Release of Souls The “Three Great Purities,” ritual, the “Taiyi Ritual of Sublimation,” and the “Doumu Ritual of Sublimation” are all rituals of sublimation and release of souls. Sublimation is achieved through the alchemical interaction of True water and True fire, the release of souls means releasing the souls of the dead and helping them to ascend to Heaven. So the objective of these three rituals is the same. The objective of sublimation and release is presented in chapter 38, “Category of Sublimation and Regeneration,” in the Lingbao yujian 灵宝玉鉴 [ Jade Reference of Numinous Treasure Liturgy]: “there is the method of sublimation and regeneration in the great ritual of Numi- nous Treasure. The water and fire are brought outside, while the kan 坎 and the li 离 (hexagrams) are mixed inside. The nine qi (energies) are used to engender the shen (spirit), while the five sprouts are used to shelter the qi. The three lights are unified to illuminate the inner land- scape (within the body). Ten cycles (of refinement) are effectuated to recover the spirit. Each step follows its own procedure. The wonder- ful vacant qi of real Yang is necessary to make the formless substance and the perfection of perfection. Once the sacred fetus is realized, it is transformed into a deity and goes out of the Two Polarities and Five Agents. Eternity ensues from the transcendence of one’s own body. If it is attained, one will become perfect. Then the means can be for- gotten if the objective is attained. The Tao commands the spirit, the spirit commands the the qi, and the qi commands the form. So the form needs to be refined into the qi, the qi needs to be refined to adapt itself to the spirit, and the spirit needs to be refined to adapt itself to vacuity. Only the Tao is wonderful, a synonym of ‘Great Vacuity.’ The golden liquid is used to refine the form, while the Jade talisman is used to protect the spirit. When the form and the spirit are all perfect, the union with the Tao can be realized. The Way of sublimation and regeneration is certain without any doubt.”1 This passage means that a pool of water and a fire-pit must be installed on the ritual arena. That is the visible part of the ritual. 1 Hu Daojing et al., Daojiao yaoji xuankan. Shanghai: Shanghai guji chubanshe, 1989, vol. 8, p. 808. .
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