The issue of life and de.th has been covered in Eastem and Westem thought and religion for a long time. Life .nd de.th cannot be divided. Well-dying .nd well-being are closely related to each other Ultim.tely, well-dying m.y result from living well. In Taoist ritu.1 of delivering deceased souls, one can free from de.th by having lived positively and enthusiastic.lly in one’s life.

  Contrary to the Lao-tzu and Chuang-tzu thought, Taoism did not accept de.th as retuming to nature. They tried to solve the problem of death by Iiving ever-young and being a Taoist hermit with supematural powers(Sin-Sun) during their lifetime. In Song Dynasty, arnong the various Taoist schools, the Ling Bao sch∞I held th.t the problem of death could be solved though a complete deliverance with body and mind practice in life. Especi.lly, Suo Nan Zheng Si Xi.o, a Taoist in the Ling Bao school, presented the theory of body and mind practice which was called Su Hwa Yon Do. In this theory, the principle of Neidan theory was added to the ritu.1 of delivering deceased souls.

  Sou Nan’us Su Hw. Yon Do has the following characteristics.

  First, Su Hwa Yon Do expl.ins the human body and mind using the water and fire energy based on Kan(Yin) and Li(Yang) of the Book of Changes.

  Second, abalance of the w.ter and re energy means abalance of body and mind that  is, the cultiv.tion of both inner n.ture(Xing) and fate(Ming), which is a balance of body and mind, can result in human perfection. As a result one enter a world of a Taoist hermit with supematural power(Sin-Sun).

  Third, it can be possible to deliver other deceased souls when one delivers his or her own through Neidan practice while alive.