The first compilation of ”Lüzu quanshu” (Complete Writings of Ancestor Lü [Dongbin]) took place in the 9th year of the reign of Qianlong (1744). It was followed by four editions compiled by Daoist spirit-writing altars in Wuchang in Hubei, Hangzhou in Zhejiang, Suzhou in Jiangsu, and in Beijing. The four editions are: 1. The 32-juan ”Lüzu quanshu” compiled by Liu Tishu and Huang Chengshu in the 9th year of the reign of Qianlong; 2. The expanded 64-juan ”Lüzu quanshu” compiled by Cai Laihe and his disciple Shao Chili in the 40th year of the reign of Qianlong (1775); 3. An 18-juan version referred to as ”Lüzu quanshu zongzheng” compiled by followers of the Lüzu cult in Suzhou around the end of the reign of Qianlong; 4. A 16-juan version referred to as ”Lüzu quanshu zhengzong” compiled by Jiang Yupu and his disciples at Jiaoyuan Tang, Beijing, in the 8th year of the reign of Jiaqing (1803).Based on Liu Tishu's edition of ”Lüzu quanshu”, this paper correlates the origins, development and formative relationships between the twenty-some books of Lüzu in Liu's edition and the spirit-writing altars during the Qing dynasty. The author will also compare it with the other three editions to analyze the operative principles of redaction, their features, contents and objectives. This study will not only enhance our understanding of the compilation history of ”Lüzu quanshu”, but will also reveal the religious implications of how the compilation itself was used as a means to promote heart-and-mind cultivation, and the three-religions-in-one (sanjiao gui yi) as advocated by the followers of the Lüzu cult.The author concludes that during the Qing period, it was the conscientious effort of the Confucian-Daoist literati of the various Lüzu spirit-writing altars in China, instead of the Quanzhen Longmen priests, that made possible the compilation, printing and promotion of the ”Lüzu quanshu”. The author argues that this scriptural transmission is a revolutionary movement and one that makes the cult of Lüzu spirit-writing a unique Daoist tradition significant to the study of Qing Daoism.