This paper aims to use as its research object two works that became books in the Southern Song period: the Shangqing lingbao dafa上清靈寶大法 (Great Rites of the Numinous Treasure of Highest Clarity) and the slightly earlier Lingbao wuliang duren shangjing jing dafa靈寶無量度人上經大法 (Great Rites of the Superior Scripture of the Numinous Treasure on Limitless Salvation). At the same time, [this paper explores] two kinds of literary materials of the Tianxin zhengfa天心正法 (Orthodox Methods of the Celestial Heart) that became books during the close of the Northern Song: the Shangqing gusui lingwen guilü上清骨髓靈文鬼律 (Demon Statutes of the Quintessential Numinous Script of the Upper Clarity) and the Taishang zhuguo qiumin zongzhen miyao太上助國救民總真秘要 (Comprehensive and True Secret Essentials of the Most High to Assist the Nation and Save the People). With these materials, we may investigate the formation and development of Southern Song Lingbao ordination liturgies, as well as the newly arisen local ritual traditions, and understand the influence of Tianxin zhengfa exhibited in this period. By investigating these varying time periods, regions, and even the literary materials of divergent Daoist lineage systems, we are not only able, within a certain degree, to grasp the circumstances of Daoism that situated itself within local traditions, but we may even judge the vicissitudes and conditions that possibly existed there. Yet, here the prominent question is not only the discrepancies in the heritage of Daoist traditions of divergent lineages or individual regions; there are still implicit questions: How did the Song dynasty’s burgeoning ritual traditions actually influence the development of classical Daoist ritual? Was the religious identity of Daoist priests somewhat varied due to ordination? Did they even serve as a Daoist “ancestral altar” (zongtan宗壇 ) to transmit authority? What were the possible conflicts that existed with local Daoist traditions?