As for why most ghosts become confused and disoriented, the reason is quite straightforward.
The "Wu" book's chapter on human and ghost spirits has a clear record: "When the dead become ghosts, they possess no knowledge. How can we verify this? By considering that before birth, there was no knowledge. Before birth, humans exist within primordial qi; after death, they return to primordial qi. Primordial qi is vague and indistinct, and human qi exists within it. Before birth, there is no awareness, and after death, one returns to an unknowing state. How can ghosts have knowledge?"
In other words, when people die and become ghosts, they lose their consciousness. This can be verified by the fact that before birth, humans are in the realm of primordial qi, and after death, they return to this same realm.
Primordial qi is hazy and unclear, and the qi that constitutes humans exists within it. Thus, before birth, there is no awareness, and after death, one returns to a state of ignorance. How could ghosts have awareness?
This is what reincarnation means—there is nothing like Meng Po's Soup. The underworld merely recycles all things' qi, cleanses it, and then reintroduces it back into the world, completing a large cycle.
Humans are intelligent and wise because they contain the qi of the five virtues. The reason these five virtues can exist within humans is due to the presence of the five viscera within the body. If the five viscera are not damaged, humans remain intelligent; if they are diseased, humans become confused and eventually foolish.
After death, the five viscera decay, and without them, the qi of the five virtues has nowhere to reside. The organs used to store wisdom decay, and the qi used to generate wisdom departs. Form requires qi to exist, and qi requires form to perceive. There is no fire that burns alone without fuel, so how could there be a spirit with perception separate from its physical form?
This is also why ghosts are taken away within seven days. Within those seven days, while the five viscera haven't fully decomposed, the qi of the five virtues, though rootless, still lingers, maintaining brief consciousness. Once the corpse decays, the ghost becomes completely confused.
Death is akin to the extinguishing of fire. When fire goes out, light ceases; when people die, perception ends.
Therefore, ordinary ghosts cannot harm people.
Just as an unhatched egg is formless inside the shell, it must wait for the mother hen to incubate it until the body forms, allowing it to peck and kick. After death, humans return to a formless state, and such formless qi cannot harm people.
So, why can some malevolent ghosts harm people?
Because they use tools—water and fire to drown or burn. Anything that harms people is made up of the five elements: metal injures, wood strikes, earth crushes, water drowns, and fire burns.
Thus, if someone's spirit transforms into something of the five elements after death, they can harm others; otherwise, they cannot. If it doesn't transform into something material, it turns into qi.
This is knowledge Li Qi gathered last night from books and discussions with Shen Shuibei.
Based on this knowledge, Li Qi determined that the ghost he now faced could harm people and even cast curses, indicating it retained some power, meaning its corpse had not fully decayed.
Therefore, he should perform a sacrifice ritual for the "dead," not just any ghost.
To Wu practitioners, "dead" and "ghost" are two entirely different concepts.
Li Qi muttered, "There are auspicious and inauspicious times for sacrifices. Days like Blood Taboo and Moon Slaughter are inherently inauspicious; using sacrificial animals on such days will surely bring calamity. Sacrifices are offerings to ghosts, who are the essence of the dead. Extending living practices to the dead, seeing living beings eat, the dead as ghosts should also be able to eat. Moved by thoughts of loved ones, sacrifices are offered. And other gods and myriad ghosts, although not dead, their rituals follow the same principles as those for the dead—"
This passage from the "Wu" book describes the method of sacrificing to the dead.
It explains that the practices used for the living should be extended to the dead, treating the dead with the same respect as the living.
However, the first sentence notes that special attention should be paid to Blood Taboo and Moon Slaughter days, which are inauspicious for sacrifices, likely bringing disaster.
Having confirmed through his knowledge that today was suitable, Li Qi began the ritual.
According to the "Wu" book, the appropriate ceremony at this time was the Feeding Ceremony, which involves offering cooked food.
The process was complex. First, the Wu practitioner enters, then places two beans—one filled with pickled vegetables and another with snail sauce—placing the latter to the north.
Using a dagger, the sacrificial animal's body is lifted from the vessel and placed on a zǔ (俎), a type of ancient sacrificial meat holder. The assistant sets up a respectful zǔ for the deceased, placing it west of the eastern steps, covering it with a cloth.
These items were prepared by the Wang family yesterday.
Next, fish is brought in and placed east of the pork, while mutton is specially set north of both pork and fish.
Two bowls containing millet and foxtail millet are placed south of the zǔ, with the west being considered superior.
Then, two xíng (鉶) containers holding meat broth and vegetable broth are placed south of the beans, arranged facing south.
At this point, the Wu practitioner washes wine cups and goblets, fills them with wine, and places them south of the xíng. Then, the lids of the dūn (敦) containers are opened and placed upside down south of the bowls.
Standing up, the Wu practitioner stands to the right of the altar and begins to speak.
"O spirit of the lower realms, Li Qi respectfully greets you here in the outskirts. Young one, ignorant and disturbed, yet seeking peace."
"Now, I prepare sufficient offerings, inviting and comforting you... Humbly requesting forgiveness, please partake. If you have any message, may you reveal it to me?"
This is a plea for forgiveness.
Li Qi tensed up.
Because the next step is: "The Wu practitioner welcomes the 'corpse' outside the door. The host descends and stands east of the eastern steps."
What does this mean?
The Wu practitioner invites the 'corpse' to ascend and enter the hall, while the host descends to the courtyard and stands to the east of the eastern steps, waiting quietly.
If the main spirit hears, it should come.