《太上助国救民总真秘要》Vol. 3

During the ritual in Fengdu’s Black Prison—the underworld prisons described in Daoism—burn incense on both the left and right. Then bend the left leg, kneel on the right knee, and place a clean axe in front of you. Have the patient face south and stand or sit facing the ritual master. The scripture says that unless things are arranged this way, the ritual will not work.

Next, visualize yourself in Fengdu’s Black Prison, burning incense on both the left and right. Bend the left leg, kneel on the right knee, and place a clean axe in front of you. Have the patient face south and stand or sit facing the ritual master. Then use your right hand to draw the character tian on the ground.

The character tian is written in this form:

“Open Heaven’s Gate, close Earth’s Door, leave the Human Gate open, seal the Ghost Road, pierce the ghosts’ hearts, and split their bellies.”

Next, recite the incantation again while writing the character tian. The incantation is:

“I respectfully summon the Great Black Heavenly Deity, a Daoist god, to use the power of the Six Supernatural Powers to cut down sudden baleful forces and subdue evil spirits.” When you have finished reciting and writing the character, have the patient cough once, then draw breath and blow it toward the center of the character tian. Immediately pick up the clean axe with your right hand and strike downward along the breath’s path. The scripture says this will disperse ghost fetuses, ghost lumps, and ghost Qi.

The Three Officials’ Talisman for Searching Out Evil

The dispersed-form talisman text:

“The Heavenly Official of the Upper Origin bestows blessings; the Earthly Official of the Middle Origin pardons sins; the Water Official of the Lower Origin releases people from adversity. On the left is the Azure Dragon, on the right the White Tiger, above the Vermilion Bird, and below the Black Tortoise. The Three-Five Generals hold the Teng Snake, whose body stretches ten thousand zhang and whose mouth breathes fierce flames for ten thousand li, burning and destroying all unrighteous evil ghosts and subduing evil spirits.”

Instructions for writing the gathered-form talisman:

When writing the talisman, the ritual master visualizes becoming an examination-and-summoning master, a Daoist who performs rites to summon deities and investigate evil spirits. First recite the incantations for consecrating the brush and ink, then begin writing the talisman.

Incantation for consecrating the brush:

“Three hairs of the brush remain, honored throughout the world. Heaven and Earth each rest in their proper place; how would the myriad ghosts dare remain? The left is Yang, the right is Yin; the Dipper’s Ladle Star in the north is strong and mighty. Exterminate evil spirits, slay ghosts and demons, gather their forms, and cut away misfortune. When the divine brush falls, the myriad ghosts hide in submission. Swiftly, in accordance with the statutes and commands.” Blow on the brush.

Incantation for consecrating the ink:

“Divine ink, efficacious and potent, contains the true essence of the moon. Use it to write talismans that bind ghosts and make evil demons vanish without a trace. If the patient wears or swallows this talisman, they will enjoy lasting peace. Swiftly, in accordance with the statutes and commands.” Blow on the ink.

The incantation on the right is written after preparing the talisman brush and ink. Face the five directions, silently reciting it as you write. If a place is troubled by ghosts or malign spirits, burn the talisman to ashes, mix the ashes with water, and apply the mixture to the patient’s chest over the heart. It may also be worn on the person. Either method can be used to ward off harmful spirits and ghosts.

Talisman for the Five Dippers’ Battle Against Ghosts

Dispersed form

The talisman text lists the names Zǐ Xīn, Zǐ Yín, Zǐ Huì, Zǐ Zhēn, Zǐ Lín, Zǐ Zhèn, Zǐ Wù, and Zǐ Gēng, followed by some missing characters. It also lists ranges of lunar mansions: from Jiǎo to Jī, Jǐng to Zhěn, Kuí to Shēn, and Dǒu to Bì, along with the twelve monthly divine generals, the Solar Lord, and the Lunar Lord.

Gathered form

Write and trace this talisman according to the method described earlier. If someone is possessed by a ghost, place the talisman on their head. The ghost is said to battle against the talisman’s power. If no ghost or malign spirit is present, this reaction will not occur.

Method for Interrogating Ghosts

I pray that the Northern Dipper’s divine official will send down a divine general named the “Great General Without a Face.” I ask the Holy Mother of the Nine Heavens to seize and interrogate the ghosts and malign spirits, so that the efficacy may appear at once. Swiftly, in accordance with the laws!

Recite the incantation three times while facing northeast. Take in the “dark-colored true Qi” (the black primordial energy visualized in Daoist practice) and blow it onto a staff, then rest the staff against the patient. Inwardly visualize four strongmen, together with the Holy Mother of the Nine Heavens seizing and interrogating the ghosts and malign spirits so that their power manifests at once. Swiftly, in accordance with the laws!

Recite the incantation three more times while facing northeast. Take in the dark-colored true Qi, blow it onto the staff, and rest the staff against the patient. Inwardly visualize the four strongmen beating the ghosts until they disclose their names as quickly as possible.

Method for Hooking Ghosts

Great Spirit of the Celestial Dipper, join me in carrying out the “hooking and catching” method. Summon the generals of the Six Ding and swiftly punish the ghosts and malign spirits. Swiftly, in accordance with the laws!

After reciting this three times, take in the “Qi of the Celestial Dipper” (visualized as the energy of the Dipper’s star spirits) and blow it onto the crown of the patient’s head. At the same time, call out loudly: “Hook and catch—arise!”

Method for Seizing and Controlling the Six Jia

Before performing the rite, first make offerings to the Six Jia divine generals and learn the Six Jia ritual. Only then can it be used to expel and capture malign ghosts, calling them down to arrive swiftly. For the offerings, prepare twelve bundles of yellow paper, twelve paper horses, and twelve portions of wine and fruit, and perform the rite on a Gengshen day, a Jiazi day, or a Dingjia day.

The first divine general is named “Tongbao Ling.” When summoning him, say: “Please descend before me.”

The second divine general is named “Wenhua Tong.” The text then repeats the instructions to learn the Six Jia ritual, prepare yellow paper, paper horses, and wine and fruit, and choose a Gengshen, Jiazi, or Dingjia day for the offering.

The first divine general is named Tongbaoling and guards in front of me; the second is named Wenhuatong and guards behind me; the third is named Lingbaogui and guards to my left; the fourth is named Lingtongbian and guards to my right; the fifth is named Songbaoyi and guards above me; the sixth is named Huangshengyi and guards below me. When I walk a hundred paces, the divine generals accompany me; when I travel ten thousand li, they guard me on every side. Seize and subdue the ghosts and spirits swiftly, without delay. Obey the law and carry this out at once.

The Staff-Beating Method

The Five-Thunder Envoy of the Black East Red Emperor descends, holding the Dragon-Subduing Staff. He swiftly interrogates the ghost, making it state its name. Obey the law and carry this out at once.

Face north. Form the Heavenly Warrior mudra with your left hand—the hand sign for summoning the Heavenly Warrior divine generals—and hold the staff in your right hand. Recite the incantation three times. Draw in the Qi of the Celestial Dipper and blow it onto the staff. Visualize the Heavenly Warrior strongmen using the staff to beat the ghost and make it state its name.

The Mountain-Sign Method for Revealing Ghosts

Sprinkle divine water around the edge of the heavenly canopy to drive away wronged spirits. The Six Ding and Six Jia—the Daoist guardian generals—and the Heavenly Warrior strongmen, obeying the command of the Heavenly Grotto’s Perfected Ones, swiftly drive the ghost into view. Obey the law and carry this out at once.

Form the mountain-sign mudra with your left hand, shaping the hand into the character “mountain,” and cover the palm with a cloth. Face northeast and recite the incantation three times. Draw in dark-colored True Qi and blow it onto the patient’s crown. Have the patient close their eyes and cough. At the same time, form the mountain-sign mudra, cover the palm with a cloth, face northeast, and recite the incantation three times. Then draw in dark-colored True Qi again and blow it onto the patient’s crown. As the patient coughs aloud, draw in Qi and blow it onto the hand seal. Have the patient open their eyes and look; it is said that they will then be able to see the ghost causing the disturbance.

To make the ghost possess the patient, have the patient close their eyes again and form the sword mudra with the right hand, a gesture symbolizing the holding of a sword. Drive the ghost into the crown of the head, then recite the ghost-pursuing incantation:

Soul of Qingling, descend at once and fly here; enter the patient’s body and tell us your name. Obey the law and carry this out at once.

Recite the incantation three times. Draw in the Qi of the Celestial Dipper three times and blow it onto the patient’s crown. Then have the patient hold their head and put on the cangue. It is said that under the cangue, the ghost will speak and give its report.

The divine light of the sun, moon, and stars can dispel corpse illness and scatter evil Qi. Carry out the methods of slaying and subduing with all due urgency.

Make a needle from jujube wood struck by thunder, three inches and six fen long. When treating an illness, first pass the needle through incense smoke. Hold it in the right hand, and with the left hand press the spot beneath the nail of the third finger. Raise the palm and place it before the chest, gaze up at the sun, and recite the preceding spell three times in a single breath. Then inhale and blow onto the needle. Use it to needle-treat all kinds of pain and illness; the text claims that it will be effective in every case.

Method for Tian’gang to Envelop and Subdue Evil and Manic Illness

If someone runs about in a frenzy, shouting or laughing as though troubled by evil Qi, immediately determine the direction indicated by the living Yao Tian’gang. Click the teeth three times. With the left thumb, press the spot beneath the index fingernail, and hold the breath while visualizing the Great Saint of Tian’gang appearing: hair loose, dressed in white, barefoot and holding a sword, with a halo of nine colors above the head and flames encircling the sword.

Once the visualization is complete, draw a talisman in the air with the right hand, then recite the spell:

“Numinous Tian’gang, gather and command the ghosts and spirits.”

Recite it three times in a single breath, then inhale and blow toward the patient. The scripture says the patient will submit of their own accord, or bow their head and confess after being subdued. The original text next mentions how to dispose of the talisman, but the specific instructions are not included here.

Method for Treating All Illnesses with Spelled Jujubes

Wash several jujubes with fragrant water. Every twenty-one days, burn incense and bow in a clean room or before an image of merit, then stand facing north. First split open a jujube and recite the spell:

“I, your servant, respectfully beseech the Jade Emperor of Vast Heaven: swiftly send down the Fire Dragon to seize and subdue.”

After reciting, visualize the Perfected Lord Zhenwu, a revered Daoist deity, gathering blue vital Qi and blowing it onto the jujube. To treat illness, swallow the jujube with water empowered by a spell. The scripture claims this method can cure all illnesses.

The Northern Emperor’s Seven Stars Qi-Deployment Method, Kept at the Elbow

This method should be practiced on Jiazi days, Gengshen days, the practitioner’s birth-sign day, the twenty-first day of the month, at night, and on the first day of the lunar year. Prepare a clean hemp cord about three fingers thick and comb it until it is evenly smooth and clean. Then take twenty-five strands of silk in five colors, or just five strands. Hold an old coin bearing four characters in the left hand and twist the silk together with it toward the left to form a cord. Pass the cord through the coin and tie a knot, reciting this incantation once:

“Jing Star, Jing Star; Metal Star, Metal Star. Bewildered soul, bewildered soul; po and hun, po and hun. I respectfully summon the true fire of the South to protect and aid this disciple in hanging the talisman. Urgently, urgently, in accordance with the statutes and commands.”

At sunrise the next day, repeat the practice in the same way and recite the same incantation once. Thereafter, whenever using the cord, pass it through the coin’s hole and tap it behind the elbow. To stop pain or for similar purposes, first draw in a breath, then tie it tightly around the affected area; it is said to work quickly. To restrain ghosts and spirits, drive away evil beings, or suppress an ill-omened house, hang the object in the main hall or along a path where ghosts and spirits have appeared. The text says that strange spirits will leave at once. While wearing it, do not enter a temple, and keep it from touching women, chickens, dogs, or other miscellaneous things.

The Celestial Master’s Method for Examining the Stove and Binding Ghosts

Take a piece of wood one chi and two cun long and shape it into a three-tiered altar, symbolizing the Three Platforms constellation in the heavens. The practitioner visualizes becoming an exorcist who summons and subdues ghosts, then performs the Seven Primordial Steps—a form of pacing the celestial stars—before the stove. To begin binding ghosts, first have the head of the household hold the wooden ritual implement. The ritual master writes the character “ghost” on the ground and recites, “Open Heaven’s Gate, close Earth’s Door, the method for binding ghosts…”

Take a piece of wood one chi and two cun long and shape it like a three-tiered altar, symbolizing the Three Terrace Stars, a constellation mentioned in Daoism. The ritual master visualizes himself as a ritual master who summons and subdues spirits, then performs the Seven Stars step before the stove, following the positions of the Northern Dipper.

To perform the “lowering of the wooden implement” ritual, first have the head of the household hold the wooden implement while the ritual master writes the character “ghost” on the ground and recites: “Open Heaven’s Gate, close Earth’s Door, leave the Human Gate open, and block the road of ghosts.” Walk around the character “ghost” three times, then recite: “Generals Tang, Ge, and Zhou, come here at once!” Have the head of the household strike the stove three times with the implement. The ritual master then takes it, visualizes two messengers striking the Stove Lord, and has them leave the character “ghost.” Raise and lower the implement seven times. Next, recite a spell that is only partially preserved in the text. Form the “Prison Seal” and the “Prisoner’s Knot for Binding Ghosts” hand seals, used to confine spirits. Visualize pursuing and striking the Stove Lord, confining him in prison, then form the “Prison Assignment Knot for Binding Ghosts” and visualize restraining him securely. Then admonish the Stove Lord:

“Hey, hey, hey! You are the son of Zhang Nuo. The Supreme Emperor appointed you Stove Lord, and you should protect this household. How can you let outside ghosts enter and bring harm and disorder to the residence? You must send them far away at once. If you do not heed my words, I will report you to the Supreme Emperor and the Northern Emperor and submit a document to the Celestial Bureau, the heavenly administration. Do not say I failed to warn you: send the outside ghosts away quickly; let them depart at once and not remain here long, each bearing the punishment it deserves.”

After three days, retrieve the wooden implement and burn paper money for the two messengers A Boluo. To use the “Knot for Binding Ghosts,” first recite the spell of the Lords of the Sun and Moon, then perform the Tiangang step, following the positions of the Celestial Dipper, and recite: “Great Sages of the Sun and Moon, may you bestow your numinous light and infuse this Knot for Binding Ghosts with your original true Qi.”

The instructions for the “Knot for Binding Ghosts” hand gesture are as follows: at the Chen position, lift upward from the Chen position; the Gen position is at the middle section of the middle finger; then the Yin position. On yin days, use the right hand; on yang days, use the left. Cross both hands to form the shape shown below. The hand gesture illustration is missing from the original text.

In the southeast, at the “Earth Gate” (a direction used in Daoist ritual practice for placing an altar), first scatter a layer of fine ash and smooth it flat. Draw a circle three feet and six inches in diameter, leaving an opening on the south side. Scatter another layer of ash, this time leaving an opening on the north side. When driving out a ghost, make it enter the enclosure through the north opening. At the south entrance, write the character “fire” in ash. When sealing the enclosure, write “fire” in ash over the entrance as well.

Diagram of the Fire Enclosure

Incantation for Establishing the Fire Enclosure

I respectfully summon the divine generals and officers of the Fire Bells of the South to descend from Heaven and seal the enclosure’s entrance for me, driving out and binding evil ghosts, and subjecting them to execution and punishment. Swiftly, in accordance with the statutes and commands. After reciting the incantation, inhale, then blow your breath into the enclosure.

When establishing the Fire Enclosure, the ritual master first visualizes becoming the Great Emperor of Vermilion Mound, a southern fire deity in Daoism, and makes a hand seal with the left hand while reciting the incantation: “Seal the enclosure’s entrance for me, drive out and bind evil ghosts, and subject them to execution and punishment. Swiftly, in accordance with the statutes and commands.” After reciting the incantation, inhale, then blow your breath into the enclosure. The ritual master should also make a hand seal with the left hand, tread the Ding constellation steps, a form of Daoist ritual walking, and recite the incantation. If the ghosts or evil beings are especially fierce, if many ghosts must be dealt with that day, or if the matter involving the malign forces remains unresolved, drive them into the Fire Enclosure and burn them.

Method for Locking the Gate

Heaven’s might shines forth; Earth’s Qi gathers and subdues the four directions. With countless kinds of evil and myriad forms of ghosts, who would dare hide? Tread the steps and inhale; all ghosts are destroyed. The Chief Star is on the left, and the sacred powers on the right subdue them. Lock the enclosure securely so no ghost or evil being can escape. Divine generals, hurry and lock it. I act by the command of the Northern Emperor, a deity of the North.

If someone comes to submit a petition, describing how malign forces have caused harm, the ritual master first transforms into a deity, receives and holds the written petition, and awaits further action. After the petitioner leaves, the ritual master forms the locking hand seal, takes three steps of the Ding constellation pattern, summons the divine generals, draws in the Qi of the Celestial Pole, and faces northwest to recite three times. Then the ritual master draws in the Qi of the sunlight and blows it onto the hand seal. Facing the afflicted person’s dwelling, the ritual master silently recites: “Divine generals, go quickly and lock it up so it cannot escape in the slightest.” At the same time, the ritual master visualizes the Four Watches and Six Jia guardian warriors, divine generals responsible for patrol and protection, going there to surround and lock down the malign force.

Method for Invoking the Northern Dipper to Guard the Entrance

Northern Dipper, Seven Stars, I call upon your names. Let no fierce or evil being escape in the slightest. Visualize the Four Watches and Six Jia guardian warriors going there to surround and lock down the malign force.

Seven stars of the Northern Dipper, I call out your names. The baleful spirit “Corpse in Hiding” and the earth demon conceal their traces. Soldiers and generals under the command of the Eight Kings, who travel in and out of every place, guard my body with care within a thousand li. Hasten in accordance with the statutes and commands!

When the ritual master arrives at the home of the sick person, he takes a few steps inside and visualizes himself transformed into Zhenwu, a Daoist protective deity, with his hair loose and a sword in hand. The Four Direct Messengers, the generals of the Heavenly Gate and Earth Axis, and other divine attendants accompany him. The ritual master forms the Dipper Seal with his left hand, a hand sign symbolizing the Northern Dipper, and silently recites the incantation three times. When he reaches the sick person’s main room, he sits down and orders the person responsible for driving out evil to come forward. He questions them closely, then performs the appropriate magic according to the circumstances.

The Four Spirits’ Method for Seizing Ghosts

Zhong Zhenzi Jing, subdue matters of grievance and injustice; may the gathered sages descend. Divine spirits of the four directions, swiftly subdue them with your divine power. Four divine generals, hurry and seize the wronged souls. Hasten in accordance with the statutes and commands!

Have the sick person stand facing the ritual master with eyes closed. The ritual master faces north, forms the Mao Seal with his left hand, a type of hand sign, and recites the incantation three times. He then draws in one breath each from the four directions. He holds a little water in his mouth and sprays it, together with the breaths he has drawn, onto the sick person’s face, ordering the divine generals to hurry and seize the ghost and bring it here to possess the person. If the sick person’s body trembles, this is taken as proof that the magic has worked.

Another Method for Seizing Ghosts

I respectfully invite the True Lord of the South to dwell in the Bing direction, the south, and swiftly send down true fire to enter my water. Tianyou and Tiansha, divine generals, assist my incantations and Daoist arts; hurry and seize the ghosts and spirits. Hasten in accordance with the statutes and commands!

The ritual master faces south, forms the Dipper Sign with his left hand and the Zi Sign with his right, and holds a bowl of purified water. He draws in one breath of the sun’s true Qi and recites the incantation three times. He then draws in one breath each from the four directions and blows them into the water. Next, he visualizes flames blazing across the southern sky, draws in a breath, and blows it into the water. He repeats this procedure three times. The sick person is then made to drink the enchanted water. If their body trembles, this is taken as proof that the magic has worked.

If there is no intention of driving out evil and interrogating it, do not make the sick person drink the enchanted water. The ritual master may draw in a breath himself and spray the water into a dark place, then have the sick person look and ask what ghosts or monsters they see.

Respectfully summon the Northern Emperor, the deity who rules the north, and the gods of Fengdu. Northern Emperor, divine lord, help me enact the sacred rite, track down and bind evil spirits. I respectfully summon the Great God of the Celestial Prison to perform the binding rite and descend into the Celestial Prison. With iron manacles, bind the ghost’s hands fast. Join me at once in performing this rite of binding—swiftly, in accordance with the statutes!

Repeat this incantation once.

Face north and form the “Ghost-Binding Mudra,” the hand seal used in ritual. Recite the incantation three times, then take three breaths. Hold a little water in your mouth and spray it onto the patient’s face, while commanding the divine general to seize the ghost by the head and bind it. If the ghost has already been bound, say only, “Bind it fast.”

The Method for Shackling Ghosts

Respectfully summon the gods who govern the year, month, day, and hour; the deities of the Six Yin and Six Yang Jiazi; the Three Yang Assembly Chiefs; the Nine Provinces’ Earth Gods, who govern local soil and territory; the Four Mighty Warriors; the Eight Vajras; and the messengers of the twelve double-hours. Help me place a cangue on the ghost. This rite is carried out under the Northern Emperor’s decree.

After capturing a ghost or spirit, if it refuses to answer, the ritual master faces north and presses the “Ghost’s Eye” point with the left hand—a hand position corresponding to the ritual formula. The master recites the preceding incantation and writes a “Ghost-Shackling Talisman,” a talisman for subduing spirits. As the incantation is recited, the talisman must be completed by the time the recitation ends. Recite the incantation again, burn the talisman to ash, and blow the ash onto the patient’s head, while commanding: “Shackle it!”

Form of the Ghost-Shackling Talisman

Another Method

Respectfully summon the Big Dipper, the divine powers of the northern stars, and the Great God of the Celestial Pole. Then recite the incantation, burn the talisman to ash, and blow it onto the patient’s head, while commanding: “Shackle it!”

Form of the Ghost-Shackling Talisman

Another Method

Respectfully summon the Big Dipper and the Great God of the Celestial Pole. On the left, command the Six Jia gods; on the right, command the Six Ding gods. Order the Ding-Mao deity to have the ghostly Ding spirits swiftly pursue and seize the soul. Let the Four Great Divine Regions come to capture and shackle it. Quickly clamp the cangue onto the ghost, then make the ghost possess a person. When the iron cangue arrives, it weighs a thousand jin. Swiftly, in accordance with the statutes!

Using the method described earlier, borrow a pair of cangues from a nearby City God temple, a temple dedicated to the City God. First face north and recite the incantation three times. Form the “Sun and Hour” finger seal with your left hand, a hand gesture made according to the time of day, and blow toward the place from which you borrowed the cangues. Then form the “Cangue Demon” hand seal with both hands, recite the incantation three times, inhale, and blow toward the patient’s neck. Visualize a divine general locking the evil spirit in the cangue, then shout, “Quickly!”

The Five Dipper Demon-Interrogation Method

I respectfully summon the righteous Qi of the Five Dippers, associated with the worship of the Northern Dipper, and carry out the command of the Northern Emperor to identify the spirits causing harm. Then I impose punishment and swiftly interrogate the demon’s body. Under my command are four strongmen, eight Vajra guardians, the Heavenly Ladle Generals, the Celestial Strongmen, and the Great Gods of the Heavenly Prison. Quickly interrogate the evil spirits and make them reveal their names. Let this be carried out swiftly in accordance with the laws and commands.

Another method: The ritual master faces north and holds three rods of punishment, reciting the incantation three times. He draws in one breath of Qi from each of the five directions and blows it onto the rods. He places one rod on the patient and commands the spirits to be interrogated swiftly and made to reveal their names. Let this be carried out swiftly in accordance with the laws and commands.

Another method: The ritual master faces north and holds three rods of punishment, reciting the incantation three times. He draws in one breath of Qi from each of the five directions and blows it onto the rods. He places one rod on the patient’s back and rests the other two beside the patient’s legs. He recites the incantation once more, draws in a breath of Heavenly Ladle Qi and blows it out, then commands the divine generals to strike.

Another Method

I respectfully summon the true Qi of the Black Slayer of the North to descend. I hold an iron rod and interrogate the evil spirits, making them reveal their names. I strike away the source of the evil spirits and break their forms, so that Heaven and Earth tremble, the living remain, and the ghosts are destroyed. The command has arrived; I obey and carry it out. Let this be carried out swiftly in accordance with the laws and commands.

This method uses the rod described earlier. Draw in Heavenly Ladle Qi and blow it onto the rod.

The Ghost-Subduing Method

I respectfully summon the Great Powerful General of the Celestial Origin, the Great Powerful General of Celestial Radiance, the Great Powerful General of Celestial Surge, and the Great Powerful General of Great Unity. Quickly, in accordance with the command, seize and subdue them.

The ritual master faces the Gate of Heaven, the direction designated as the celestial portal for the rite. The left hand forms the Mountain Seal, with the fingers shaped like a “mountain,” while the right hand holds paper and a brush. He recites the incantation three times, draws a breath, and blows onto the seal. Then he forms the seal again, recites the incantation, and writes a character on the paper; by the time the incantation is finished, the character is complete. He then blows his Qi onto the seal, places it over the character, and puts the paper on the patient’s back. Next, he commands the divine generals to perform the rite with the paper and brush: he recites the incantation three times, draws a breath, and blows onto the paper, then forms the seal, recites the incantation, and writes a character. When the incantation and writing are complete, he blows the seal onto the character, places the paper on the patient’s back, and commands the divine generals to press down.

Another method:

“Lift Mount Tai from its base and bring it crashing down to crush the demons; do not hesitate. The Giant Spirit God, a deity of immeasurable strength, enters the ear, and the demons turn to mud. Hasten, in accordance with the statutes and commands.”

The ritual master faces east and forms the Mountain Seal with both hands. He recites the incantation three times and draws breath. He visualizes the Giant Spirit God lifting Mount Tai and suddenly dropping it onto the patient’s head.

Master Li’s Method for Subduing Demons:

“I respectfully summon the heavenly spirits, the gods of Heaven and Earth, and the powerful, numinous Demon Kings of the Five Phases—Wood, Fire, Earth, Metal, and Water—along with the ritual warriors, golden-armored generals, and mighty men of magical power. Seize the evil forces on my left and right. The Perfected Lord Li, a deity honored in Daoism, wields a treasured sword and uses magic to capture the evil forces. Hasten, in accordance with the statutes and commands.”

The ritual master performs the rite facing north. With his left hand he forms the Dipper Seal, and with his right he makes the Zi finger gesture, a specific configuration of the fingers. He recites the incantation three times, draws breath three times, and blows toward the patient’s face, commanding the divine generals on either side to seize the evil forces. The Perfected Lord Li wields a treasured sword and uses magic to subdue them. Hasten, in accordance with the statutes and commands.

The ritual master performs the rite facing north, forming the Dipper Seal with his left hand and making the Zi finger gesture with his right. He recites the incantation three times, draws breath three times, and blows toward the patient’s face, commanding the divine generals to seize the evil forces. If he commands them to strike, the ritual master strikes of his own accord; if he commands them to knock someone down, the ritual master knocks them down himself.

Method for Burning Demons:

“I respectfully summon the Southern Bing-Ding Generals, associated with Fire among the Five Phases; the Fire-Bell General; the Celestial Dipper Fire God; the Fire Dragon General; the Fire Wheel General; and the Demon-Burning General. Quickly burn the demons for me. Hasten, in accordance with the statutes and commands.”

The practitioner faces south and forms the “Fire-Shuttle Mudra” (a hand seal used when performing fire rites). After reciting the incantation three times, they inhale and blow onto the seal, then blow toward a vermilion cup and vermilion brush. Next, they take a piece of dark paper and form the “Small Fire Mudra” with the left hand. They draw the “Fire Wheel Talisman” on the paper, then write the talisman on the patient’s back and make it burn. The following incantation must be recited both while writing and while burning the talisman paper.

Fire-Shuttle Talisman

Inwardly recite the Twenty-Eight Lunar Mansions (the twenty-eight constellations into which ancient China divided the sky), following the method of seven rotations.

With reverence, I summon the Solar Lord of the East, the Lord of Fire Virtue of the South, the Spirit of the Fire Mountain of the West, the Great Fire Shuttle of the North, and the True-Descending Fire of the Center. May the great fire wheel held in my hands burn the bodies of ghosts, leaving nothing behind. Hasten in accordance with the statutes and commands! Recite this incantation with a single Qi; when the words are complete, the talisman is finished.

Method for Subduing Ice Spirits of the Four Rivers

With reverence, I summon the Source Lords of the Four Rivers (deities who preside over the sources of the four great rivers) and the Great Spirit of the Nine Rivers. Restrain the ice souls and bring them swiftly under control. Hasten in accordance with the statutes and commands!

The practitioner faces north, forms the “Ziwen” hand sign with the right hand, and holds a bowl of purified water. After reciting the incantation three times, they inhale and blow into the water. They then recite the incantation once more, face north, inhale a breath of water vapor, and spray the water toward the patient, while commanding the divine generals to subdue the spirits for them without delay. If the patient’s body trembles, this is taken as a sign that the rite has worked.

Method for Revealing Ghosts

With reverence, I summon the Spirit of Dengming, the Spirit of Cudi, the Great Spirit Who Drives Away Souls, and the Great General Who Urgently Brings Forth the Spirit and Pursues Souls. They must reveal the true form of the ghosts and demons, and make manifest the image I have subdued and summoned forth. Hasten in accordance with the statutes and commands!

The practitioner first faces north, takes a piece of paper, and recites the incantation three times. They then inhale and blow onto the paper, and have the patient twist it into two paper legs. Then they recite: “The image I have made manifest…”

The ritual master first faces north, takes a piece of paper, and recites the incantation three times. Then he draws in a breath and blows onto the paper. He has the patient twist it into two paper wicks, one for each side, and dip them in oil. He recites the incantation once more and blows onto the wicks. The patient’s relatives light them and support the patient as they watch over them in the room. The ritual master forms the “Iron Staff Seal” (a hand gesture) inside his sleeve. After the wicks have been lit, everyone can see the ghost causing the disturbance.

Method for Pursuing the Local Earth God

I respectfully summon the Black Emperor God of the North to pursue and summon at once the local Earth God of a certain household. I act under the command of the Three Pure Ones (Sanqing): once the command is issued, you must submit to severe punishment. The gods stand by on either side and must not abandon their posts. Hurry and pursue the spirit to the ritual altar. Urgently, in accordance with the statutes and decrees.

The ritual master faces north, recites the incantation once, draws in a breath, and blows toward the ground, saying, “Pursue the local Earth God of a certain household and bring it here to follow me.” He then draws a talisman for pursuing the Earth God and burns it to ash. With his left hand, he forms the “Earth-Thunder Formula” (a hand gesture), using the Ox position as the reference point. Urgently, in accordance with the statutes and decrees.

The ritual master faces north, recites the incantation once, draws in a breath, and blows toward the ground, saying, “Pursue the local Earth God of a certain household and bring it here to follow me.” He then draws a talisman for pursuing the Earth God and burns it to ash. With his left hand, he forms the Earth-Thunder Formula; the Ox position is where this gesture is set. He recites the incantation again and blows toward the talisman ash, saying, “Come quickly and await judgment. The divine general will take the troublemaking spirit into custody on your behalf.” He then recites the incantation, takes a little water into his mouth, and sprays it onto the patient’s face. He orders the divine general to compel the Earth God to appear on the patient, so that the matter will become clear and the spirit will respond. The ritual master bows and states his purpose. Once the examination is complete, he has the divine general escort the Earth God back to its original place and orders it to patrol and protect the area regularly. He then summons the troublemaking spirit to come forward for questioning. The Gate Guardians, street Earth Gods, and other such spirits are summoned in the same way.

Talisman for Pursuing the Earth God

Black-Slaughter spirit, Black-Slaughter holy power: pursue and summon the Earth God; gather in the courtyard. Urgently, in accordance with the statutes and decrees. First face north and recite the incantation once. Draw in a breath and blow onto the brush, then recite the incantation while drawing the talisman. When the incantation is complete, the talisman is finished.

The same method is used to summon souls and the Earth God.

Talisman for Pursuing the Earth God

Black-Slaughter spirit, Black-Slaughter holy power: pursue and summon the Earth God; gather in the courtyard. Urgently, in accordance with the statutes and decrees. First face north and recite the incantation once. Draw in a breath and blow onto the brush, then recite the incantation while drawing the talisman. When the incantation is complete, the talisman is finished.

Soul-Recalling Method

Reverently summon the Great Deity of the Northern Emperor, the Jade Maidens of the Nine Heavens, the Six Ding and Six Jia, the Great King of the Heavenly Demons, and the Left General of the Soul and Right General of the Corporeal Soul, who govern the hun and po. Quickly pursue and seize the patient’s true Qi—the vital energy that sustains life—and return it to the patient’s original body. Swiftly carry out this command in accordance with the law.

The ritual master faces east, recites the formula three times, takes three breaths, and blows them over the patient. Then he takes two sheets of yellow paper and a cinnabar brush, recites the formula once, breathes in, and blows upon the paper and brush. With his left hand he forms the Six Ding seal, the hand gesture associated with the Six Ding deities, and draws two soul-recalling talismans. After fixing the talismans with a needle, he places them on a paper lamp and burns them to ash, then mixes the ash with ritual water for the patient to drink.

If the patient is gravely ill, unconscious, and unable to open their clenched jaw, but warmth remains at the chest, quickly pour the talisman water into the patient’s ear. Then have someone hold a zhaozi, a kind of lighting implement, strike it beside the patient’s ear, and loudly call the patient by name. The scripture says that after a short while the patient will awaken. When drawing the soul-recalling talisman, recite the following incantation.

Incantation for Soul-Recall

I respectfully summon the divine generals of the Six Ding and Six Jia to grant the Five-Spirit Writ. Seek the place where the primal chen—a person’s original life energy—resides: it is in the northeast. How can one get there? Seize it from Xuchang. Recite the incantation and draw the talisman; when the incantation ends, the strokes are complete.

Method for Transferring and Summoning

I respectfully summon the Seven Descents of Feiteng, the spirits who descend in response to a summons, to come, possess the body, and announce their names. Urgently summon the Soul-Trafficking Messenger to come swiftly and seize and summon the hun and po. Swiftly carry out this command in accordance with the law.

If the patient is weak and unable to withstand expulsion and interrogation—the ritual master’s magical summons and examination of spirits or souls—have another person come and stand facing the patient. First, have the patient breathe out, and the person standing opposite inhale that breath. Both people should close their eyes. The ritual master faces north, recites the formula three times, breathes in, and blows over the patient’s head. Then he recites the formula once, inhales the patient’s breath, blows it onto the person standing in for the patient, and commands: “Quickly return and attach yourself to this body!”

Another Method

I respectfully summon the Black-Road Heavenly Deity to accompany me into the body. I act under the command of the Northern Emperor.

This method is used to treat children who cannot speak. The ritual master first has the wet nurse hold the child and stand face to face with him. He inhales a breath from the child, then closes his eyes and forms the “Golden Spear Seal” (a Daoist hand sign). Facing north, he recites the incantation three times, then takes three breaths. Next, he blows toward the child’s face and commands the divine generals to descend swiftly into the child’s body. The final line of the incantation, “Body, I act by the command of the Northern Emperor,” means that the ritual master performs the rite under the Northern Emperor’s orders.

The Wiping Method

I respectfully invite the Great Sage of the Six Powers and the mighty Heavenly Soldiers—Daoist divine generals—to help me attain spiritual efficacy and join me in searching out and capturing evil Qi. Once the brush enters the paper, it must not move carelessly. I perform this rite by the command of the High Lord.

Before beginning the rite, ask how large the “lump” on the patient’s body is, then have the patient press firmly on that spot with a hand. Place a sheet of thick paper on the table. The ritual master forms the Golden Spear Seal with his left hand and holds a brush in his right, visualizing the brush as a golden spear and the paper as the lump. Facing the “Heavenly Gate,” he recites the incantation three times, inhales, then blows into the brush.

Next, he makes the “Mao sign” with his left hand, draws the character “tian” (field) on the paper, and recites: “Open the Heavenly Gate, close the Earthly Door; leave the human gate open, block the path of ghosts; pierce the ghost’s heart, break the ghost’s belly.” As he draws the character, the patient should cough once. The ritual master inhales with the cough, then blows onto the Mao sign he is making with his fingers, holds the sign tightly, and uses the brush to smear over the character. He first smears from the direction of the Heavenly Gate toward the southeast, asking how much the lump has shrunk; then he takes black ink and continues smearing. With each stroke, he recites the incantation, inhales, and then smears.

Treating Children with the Field Character

This method uses the character “tian” (field) in a ritual to treat children. Have the child cough once, inhale with the cough, then blow the breath onto the Mao sign and hold the sign tightly while smearing over the character with a brush. First smear from the direction of the Heavenly Gate toward the southeast, and ask how much the child’s condition has improved. Then use black ink to smear over it. For each stroke, recite the incantation and inhale before drawing.

The Method for Treating Children’s Fright and Convulsions

“Cut the waist, sever the hands, split the belly, gouge out the heart—Six Ding, bring down your blades.” These are forceful words used by the ritual master to summon the Six Ding divine generals and drive away harmful spirits through acts of cutting, severing, splitting, and gouging.

The ritual master takes an ink brush, recites the incantation once, then draws in the Qi of the Celestial Firmament and blows it into the brush. Next, with the left hand, he forms the “Golden Knife” hand sign, a Daoist gesture: the thumb presses down on the ring and little fingers while the index and middle fingers remain extended. After reciting the first line of the incantation, he writes the character “moon” on the child’s palm. After reciting the second line, he writes the character “knife.” He then draws in the Qi of the sun and breathes it onto the space above the child’s head. If the child’s eyes turn slightly downward, the characters on the hand must be washed off immediately.

Write on the palm in this order: boys first on the left hand, girls first on the right.

A method for treating breast lumps in children

The incantation is: “By command, I dwell in the Central Palace, accord with the essence of the earth, and seize and cut off the evil spirit.”

First examine the size of the breast lump. Then take a fairly thick sheet of paper and have someone press the lump with their hand, making sure the child cries out once. The practitioner draws in a breath, recites the incantation three times, and blows onto the paper and brush. Then, following the size of the lump, he draws its shape on the paper. Next, he forms the Golden Knife hand sign with his left hand, recites the incantation once, draws in a breath, and blows onto the paper. He then quickly tears the paper into two or three pieces. He recites the incantation again, draws in a breath, and tears the paper into smaller pieces. It is said that this brings the desired effect.

A method for treating breast swelling and pain

The incantation is: “On the left, Azure Dragon, quickly disperse; on the right, White Tiger, quickly disperse.”

Have the patient face west and stand before the ritual master, at any distance. If the left breast is affected, the patient presses the afflicted area and coughs three times, drawing in a breath with each cough while reciting the incantation and blowing the breath onto the ritual master’s hand. The ritual master then makes three seizing gestures at the patient’s left breast. If the right side is affected, he makes seven gestures.

The Nine Heavens Mysterious Maiden’s Flying Needle Method

The incantation is: “The divine needle is efficacious and accords with the Great Clarity. The sufferings and illnesses of the Three Paths of Suffering, realms of hardship described in Daoist teaching, are struck with fear at the sight of this method. The needle accords with the Celestial Bureau, and the Celestial Bureau will know of it; it then accords with the Underworld, and the Underworld must hear of it as well. By the command of the Most High Lord Lao, I order that the needle method no longer be applied and that the illness never recur. Hasten to obey this command!”

To perform this art, first select a “Fire Day,” a date determined through divination. The celestial bureaucracy—the heavenly offices that oversee documents and affairs—must be notified and made aware of it. It must also be coordinated with the underworld bureaucracy, which must likewise be informed. By the decree of the Most High Lord Lao, the method of needling must no longer be used, and the illness must not recur. Act swiftly, in accordance with the statutes and commands.

To perform this art, first select a Fire Day. Pick the straightest branch on the southeast side of a peach tree and cut it to a length of one foot and two inches. Then face north, recite the incantation seven times, draw in the qi of the Celestial Dipper—a particular breath used in Daoist ritual arts—and blow it onto the peach branch. Put the branch into a red silk pouch.

To treat a patient, have them stand facing the ritual master at a distance of about one zhang. The master approaches and asks where the patient feels pain, then has them place a hand over the painful spot. The master forms the “Golden Spear Seal,” a ritual hand gesture, with the left hand and holds a needle in the right, placing it against the Mao mark on the palm—the palm line or finger position indicated by the ritual formula. With the left hand on the hip and the right hand held before the chest, the master recites the incantation seven times, draws in the qi of the Celestial Dipper, and blows it onto the needle. The patient coughs once. The master then draws breath, recites the incantation once, and blows the qi onto the Mao mark of the right hand. Holding the needle, the master turns it three times to the left and then seven times to the right, reciting the incantation while visualizing the needle entering the afflicted area.

The Four Sages’ Method of Bestowing Qi

Respectfully summon the four divine generals Tianpeng, Tianyou, Heisha, and Zhenwu to carry out the rites of restraint and the slaying of evil.

First have the patient stand facing southwest. The ritual master burns incense and visualizes transforming into an envoy of the Office for Exorcising Evil, a divine official in charge of exorcistic rites. With both hands forming the Zi finger-sign, the master steps backward and walks the Seven Stars Dipper pattern, a ritual sequence following the positions of the Big Dipper. For a male patient, the master places the left foot on the point of the pattern marked “Restrain Wu, Slay and Kill, Hong.”

Another account states: After the patient stands facing southwest, the master burns incense, visualizes transforming into an envoy of the Office for Exorcising Evil, forms the Zi finger-sign with both hands, and steps backward through the Seven Stars Dipper pattern. For a male patient, the master places the left foot on the pattern and points toward the patient. For a female patient, the master points toward them while placing the right foot in a T-shaped stance on the pattern. The master stands still, closes their eyes, and silently recites the incantation once, visualizing the Four Sages descending from the sky. The master then draws in a sharp breath and blows toward the patient. The patient inhales this breath through the nose and swallows it, then expels the evil qi through the mouth. During the breathing, the master must make no sound that can be heard by their own ears.

After treatment, each of the four recipients must present an offering of “money and horses”—ritual paper money, paper horses, and similar offerings—and prepare a written memorial stating the recipients’ names and what took place, in gratitude for the gods’ favor. This step must not be omitted.

Register for Breaking the Affliction

□□□□□□□.

Summon the ritual treasure and the sacred decree of Zhenwu, a revered Daoist deity; call forth the Great Generals of the Celestial Realm and the King of Ghosts Guangming.

Fill in the patient’s place of origin and date and time of birth. The ritual master should enter their own abbreviated signature.

Make the manifestation register, a talisman used to summon or make something appear.

By decree, Zhao Gongming, a Daoist guardian deity: “The calamity spirit is approaching, its form like a ghost. Bu lin lin, bu lin lin, lin bu lin, lin bu lin. By decree, seize and summon.”

Fill in the patient’s date and time of birth. The ritual master should enter their own abbreviated signature.

The ritual master should enter their abbreviated signature.

Make the manifestation register.

By decree, Zhao Gongming: “The calamity spirit is approaching, its form like a ghost. Bu lin lin, bu lin lin, lin bu lin, lin bu lin. By decree, seize and summon.”

Fill in the patient’s date and time of birth. The ritual master should enter their own abbreviated signature.

Before writing these two talismans, have the patient’s family carefully write down the details of the situation. When preparing the talismans, first burn incense and report to the deities the matters described in the written document. After making the report, form the “Five Peaks and Three Crossings” hand seal while reciting its formula, then write the talismans. With each stroke, draw in energy from the Ghost Gate and blow it, together with the hand seal, into the “talisman for breaking evil influences.” Then have the patient’s family take home one thousand strings of paper money and burn them. Place the manifestation register beside the patient’s head, under the bedding. After a while, the ghostly presence will reveal its shape of its own accord. Sometimes it will also possess the patient and speak its name.

The Five Peaks and Three Crossings Hand Seal

With the left hand, pinch the Mao position and recite “Mo zhen.” Then shake the upper joint of the middle finger and recite “Wa luo.” Next, pinch the middle joint of the fourth finger and recite “Hong xing.” Pinch the crease at the base of the middle finger and recite “Mo hei.” Then pinch the middle joint of the middle finger and recite “Lingbao.” Pinch the Mao position again and recite “Du gong cheng qie jiao zhen.” Then pinch the Chen position and recite “Xing sheng du, mo hei.” Pinch the middle joint of the middle finger and recite “Lingbao.” Pinch the Mao position again and recite “Du gong cheng qie jiao zhen.” Then pinch the Chen position and recite “Xing sheng du li ke han ju hun gong du ju hun she.” Finally, draw in energy and direct it into the talisman.

The Divine Generals Method in Sacrificial Rituals

This is a special formula among miscellaneous methods. It is often used and has frequently proved effective, so it is included here.

For a ritual to report to and invoke the divine generals, one may choose the seventh, seventeenth, or twenty-seventh day of the month, or the night of a Jiazi or Gengshen day. Prepare paper money and paper horses, wine, fruit, incense, a lamp, a steamed cake made the night before, a black silk banner, two bamboo knives, three wooden staffs, two qian of cinnabar, and half a cup of purified vinegar. Arrange them in a clean room.

After people have entered meditation for the night, the ritual master begins by inviting the divine generals and reciting the prayer. Offer incense and wine repeatedly. At the third watch, gather up the paper money, paper horses, banner, wooden staffs, and other items and burn them. The ritual master then consumes the steamed cake, cinnabar, and vinegar. Afterward, the ritual master sits quietly with eyes closed at the place of offering, either sitting upright or lying down. After a while, it is said, a person wearing a headscarf, clothes, and a belt will appear and speak with the ritual master. If the ritual master has forgotten something, performing the “summoning descent method”—a spell to call the divine generals down—is said to bring it naturally back to mind. Each item of money and each paper horse offered to the generals must be individually inscribed, then presented with an inscribed spirit tablet.

General Cui Shuxuan seizes; General Lu Jiquan binds.

General Dou Yang puts on the stocks; General Yang Guang beats. General Chen Zhen has a yellow head.

General Liu Zhong has tousled hair; General Yang Zheng is keeper of the prison.

General Zhao Gongming pursues ghosts in the five directions.

Generals Yao Duan seize swiftly on the left and right.

General Song Wuji rides the fire wheel; General Deng Xingwen interrogates ghosts.

General Liu Yan beheads and draws blood; General Chen Shouzhong is a yaksha.

The numinous official, Fifth Lord Ma Sheng.

Scorpion-Repelling Method

If someone is stung by a scorpion, quickly pinch the second joint of the left index finger, recite the incantation, and blow toward the sting to apply the spell. The pain will stop. The incantation is:

“Eight Powers, spew forth poison! Swiftly, swiftly, in accordance with the statutes and commands!”

Another method uses the same hand sign and visualization as described earlier.

To dispel poisoning from water: During the day, face the sun; at night, face the Northern Dipper’s handle. Draw in a breath and blow onto the talisman. Then draw in a breath from the talisman and swallow it. The pain will stop.

Recite the incantation given earlier, then write the talisman and affix it. The illness will soon be cured.

End of Volume Seven of The Supreme Essential Secrets for Aiding the State and Saving the People.

The Supreme Essential Secrets for Aiding the State and Saving the People, Volume Eight

Compiled by Master of the Cavern’s Mystery, Yuan Miaozong.

Illustrated Text on the Methods of Yu’s Pace, Treading the Dipper’s Net, Hand Seals, and Gaze, According to the Orthodox Methods of the Supreme

The methods of Yu’s Pace, stepping along the Dipper’s Net, forming hand seals, and directing the gaze are essential principles of Daoist ritual arts and their fundamental rules. Stepping along the Dipper’s Net harnesses righteous Qi to command external forces. Forming hand seals and directing the gaze govern the subtle mechanisms through which transformations are carried out. Cultivating immortality and refining the Real, summoning and testing spirits, and subduing ghosts and malign forces all depend on these methods.

Earlier ritual manuals recorded only the general outlines, leaving many gaps in practical use. Now I have gathered and supplemented the teachings received from my master, hoping to make this knowledge more complete and to allow the mysteries of these methods to be fully realized in practice.

The Formula for Yu’s Pace and the Dipper’s Net

Yu’s Pace takes its model from the transformations of Heaven and Earth…

The Formula for Yu’s Pace and the Dipper’s Net

Yu’s Pace, the Daoist ritual method of stepping along the celestial configurations, is said to take its model from the transformations of nature and the courses of the sun and moon. A month is divided into three periods of ten days each; the “three ten-day periods” make thirty days, symbolizing completeness. Within one temporal cycle there are also three conjunctions, which together make nine. In Yu’s Pace, each step counts as one conjunction, and each conjunction leaves three footprints. Three steps thus make nine footprints, symbolizing one temporal cycle. Alternating the feet symbolizes the conjunctions in the movements of the celestial bodies.

Beginning with the left foot is the method used for spring and autumn; beginning with the right is the method used for winter and summer. The beginnings of spring and autumn fall on Yang dates, while the beginnings of winter and summer fall on Yin dates. Accordingly, methods for bringing forth, subduing, restraining, and driving off are performed with the spring-and-autumn pace; methods for storing and gathering are performed with the winter-and-summer pace. Another account holds that men should use the spring-and-autumn pace and women the winter-and-summer pace.

The three steps and nine footprints are also interpreted as corresponding to the Three Primordial Forces and Nine Qi—the levels of primordial energy in heaven and earth as understood in Daoism. Twelve footprints correspond to the lü-lü pitch system of ancient music, while fifteen footprints correspond to the number “three fives.” These stepping methods should be adapted flexibly to the circumstances; the key is to grasp the proper measure and force of the ritual formula.

The name Yu’s Pace is said to come from the story that, after Yu the Great had successfully controlled the floods and achieved great merit, the Perfected One transmitted this method to him so that he could subdue and summon spirits. It was later named “Yu’s Pace” in his honor. When performing the steps, practitioners visualize themselves as an emissary of the Exorcism Bureau, a Zhengyi ritual master, a general of the Three Primordial Forces and Five Virtues, and as divine officers and commandants. They also visualize lions and white cranes arrayed as attendants. The Purification of the Body Incantation should be recited first. According to the ritual texts, the method is especially effective when visualization with the mind’s spiritual intent accompanies the steps; the footprints need not necessarily be made physically.

The scripture says that Yu received Yu’s Pace from the Most High to enact the celestial patterns and terrestrial order—the laws governing the movements of heaven and earth. It is performed to seek the Real and restrain all beings, bringing humans and spirits, dragons and ghosts, fierce beasts, snakes, and poisonous insects to submission without killing them. Only if they resist and refuse to submit are they to be destroyed. The related methods include different ways of stepping in coordination with the Five Dipper stars and constellations: three steps and nine footprints, twelve footprints, thirty-five footprints, or fifteen footprints. There are also formulae for proceeding forward, walking backward, and returning in a circuit three times, which are listed below.

For example, in the Seven Stars Pace, walking in order from the first star to the seventh is called proceeding forward. Then walking backward from the seventh star to the first is called walking in reverse. After that, walking once more from the first star to the seventh is called returning. “Earth Gate” means ascending from the Earth Gate to heaven.

The Three-Step, Nine-Footprint Method

At first, the Yu step is performed by treading the “Earth Pattern” and following the “Heavenly Net in Flight”—a prescribed way of walking used in Daoist ritual. It then changes into nine footprints, corresponding to the number of stars in the Northern Dipper. Circle around three times, moving forward, backward, and turning. Three complete rounds of stepping are less effective than following the steps set out by the “Heavenly Net” for three rounds, with three passes in each round. To obtain rapid results, follow the old stepping pattern for three steps, once on each side: men give precedence to the left, women to the right. After completing both sides, walk the pattern once more, making three pressing passes in all.

The Yu Step Method of Twelve Footprints

The Yu Step Method of Three-Five Footprints

The Method of Treading the Earth Pattern and Following the Heavenly Net in Flight

In all the Yu steps described above, which tread the Earth Pattern and follow the Heavenly Net in Flight, one must move backward and turn, performing the sequence three times.

The scripture says: Those who perform hidden good deeds—accumulating merit in secret to aid the state, protect themselves, and save others—should first tread the Earth Pattern three times, then follow the Heavenly Net in Flight three times. Next, spread out and transform, performing the “Three Steps, Nine Footprints” method. Then turn the “Heavenly Gate,” a direction or energy point used in Daoist magic, and strike to halt it with a finger sign. If you fear it still will not stop, perform the twelve-step Yu step while moving backward and turning, three times.

The scripture also says: Those who perform hidden good deeds to aid the state, protect themselves, and save others should first tread the Earth Pattern three times, then follow the Heavenly Net in Flight three times. Next, spread out and transform, performing the Three Steps, Nine Footprints method; turn the Heavenly Gate and strike to halt it with a finger sign. If you fear it still will not stop, perform the twelve-step Yu step once, or tread fifteen steps. Visualize the three generals of the upper, middle, and lower realms and their troops, along with the Six Jia gods, protective divine generals in Daoist belief. Then turn the Heavenly Gate and point at the target with your finger. Perform this for three rounds, and all matters are said to dissipate of their own accord, without harming spirits or living beings in the underworld. If performed for six rounds, the intended target will die immediately. This method is used to stop reckless acts that damage the merit of others.

The scripture says: When performing these arts of subduing and destroying, also form the “Blade-Supporting” finger signs on the left and right hands, pressing the third joint of each little finger. To deal with a vicious person, press the “Vicious Person’s Blade-Supporting Sign” on the right side of the third joint of the right little finger. The right side governs killing, the left governs life. Do not use these signs casually; carefully discern the principles before acting. To deal with evil ghosts, press the “Ghost-Vicious Person’s Blade-Supporting Sign,” also located on the right side of the third joint of the right little finger. The right governs killing, the left governs life; do not use the sign recklessly, and carefully discern the matter. Against evil ghosts, one may also press the “Ghost Blade-Supporting Sign,” located below the third joint of the left little finger.

When baleful spirits, poisonous dragons, and demons and ghosts run rampant and cause trouble, stirring up violent winds and rain and harming people and livestock, whether on water or on land, perform the Celestial Framework and Terrestrial Order step pattern. First tread each pattern three times, then spread out the steps and walk the nine traces of Yu’s Steps. You may also walk twelve or fifteen traces, or repeat the sequence three times. Specifically, walk nine steps and return to the head of the framework; then walk twelve steps and return; finally, walk fifteen steps. Next, adjust your clothing according to the left and right directions. With your left hand, hold the star name given in the scripture—the original text is missing a character here—and point toward the target. Turn the Celestial Pivot, the directional position in the magical art, raise your hand and point toward it three, six, or nine times, repeating each sequence three rounds. Pointing for three rounds will stop the demonic disturbance; six rounds will injure it and make it ill; nine rounds will destroy it completely.

Even though this art is used to halt killing and avert calamity, it must be practiced with care. Apply it according to the circumstances of the demonic disturbance. Once the trouble has stopped, withdraw; do not immediately destroy the offending spirit. Use this method to restrain disturbances whenever people or livestock cannot live in peace, or when floods, droughts, ominous stars, or other strange signs appear.

The above are the various diagrams for the Three-Five Yu’s Steps of the Celestial Framework and Terrestrial Order. These arts have far-reaching effects, and each has its own corresponding scriptural instructions. Here, only the main points are briefly explained, to give practitioners an initial path toward understanding their mysteries and recognizing the essentials of the Primordial Truth method.

Incantation for Ascending the Steps and Purifying the Body

I cleanse my body with the light of the sun and refine and nourish my true nature with the radiance of the moon. Immortals assist me; the sun and moon protect my form. The Twenty-Eight Lunar Mansions unite with me. All manner of evil spirits and defilements depart with the water and become pure. Urgent as the statutes and commands decree!

Yu’s Steps for the Harmonious Union of Heaven and Earth

Each time you perform Yu’s Steps, first recite the incantation:

I am the true spirit Taiyi of the Cavern, wearing the Seven Stars as a crown and treading the Four Emblems, the guardian beasts of the four directions. I hold a golden sword and stand in the Xun position, the southeast, following a winding route on patrol until I reach the Kun position, the southwest. I establish a boundary at the Earth Gate and the Xun Palace, proceeding all the way to the Gate of Heaven to pay homage to the Thearch. I tread three steps and form nine traces, ascending to the Bright Star so that the Three Calamities and Nine Adversities leave my body. Urgent as the statutes and commands decree!

After completing Yu’s Steps, recite this incantation:

Heaven, the Qian, is exalted; the sun shines brightly. Earth, the Kun, receives and supports, moving within. The two modes of Heaven and Earth join in harmony; the Six Directions—Heaven, Earth, and the four quarters—are settled and auspicious. Matched with Heaven and in accord with Earth, may I remain forever peaceful and pure. I receive the response of Primordial Yellow, the Qi of Heaven and Earth or of Yin-Yang: garments above, robes below. Zhen rises; Gen moves. Kan proceeds in order; Li shines bright. Xun flourishes; Dui brings forth life. Invoke the incantation, saying:

The Dao of Qian (the Way of Heaven) manifests in brightness; the Dao of Kun (the Way of Earth) follows and moves in accordance with it. The two modes of Heaven and Earth join and flow freely, bringing peace and good fortune to the six directions—above, below, and the four quarters. In harmony with Heaven and connected to Earth, all remain tranquil and pure for a long time. I respond to the mysterious, yellow Qi of Heaven and Earth: Heaven is my upper robe, Earth my lower garment. The Zhen position rises, and the Gen position flourishes; the Kan position moves in its proper course, and the Li position shines bright. The Xun position thrives, and the Dui position brings forth life. My steps are like a tiger’s; I rise with the force of a dragon. Between the Gates of Heaven and Earth, the gates of humanity and of ghosts, who guards me? Vast, azure Heaven guards me. Today I tread the Yu steps, aligning above with the heavenly order. Ghosts and spirits submit and retreat; below, I drive away ill omens. What I seek is granted as I wish, and the light of spiritual response appears in time. Urgently, in accordance with the statutes and commands.

After completing the steps and incantation above, act as you wish, in accordance with the prescribed rules.

The Method of the Crossing Qian Yu Steps

The formula says:

Take two steps at the Kan position and one at the Gen position; cross your steps and turn toward the Qian position. At the Zhen position, step upward twice; do the same at the Dui position. Take one step at the Kun position, one step and then two at the Li position, and step at the Xun position. Finally, enter the Three Platforms, the name of a star group, and then pay homage to the Heavenly Court.

Once the steps are complete, form the Ziwei hand seal, transform yourself at the Qian position, and ride a white crane. Drift to the Gate of Heaven to pay homage to the Sovereign. State your wish and submit it in a memorial, asking that an edict be bestowed so that your request may be granted. Then step back from the Gate of Heaven to the Xun position.

At the altar in the ritual chamber, ascend the altar each day at midnight or noon. You may also perform the Yu steps there: let your hair down, hold a sword, present your wish, and ask for an edict to be bestowed. Then step back from the Gate of Heaven to the Xun position.

At the altar in the ritual chamber, ascend the altar each day at midnight or noon. You may also perform the Yu steps there: let your hair down, hold a sword, step toward the Qian position, enter the center of the altar, and sit upright. Close your eyes and recite the incantation:

Qian: origin, success, benefit, and constancy. The sun and moon conceal my form. No calamity can harm me; my life will endure as long as Heaven. Urgently, in accordance with the statutes and commands.

Then recite another incantation:

I am the one who presides over the performance of rites in the Daoist tradition. Water, fire, blades, and weapons cannot injure me; illness and thieves cannot harm me. I shine with the same radiance as the sun and moon, and all that I undertake is auspicious and goes smoothly. Urgently, in accordance with the statutes and commands.

After completing the steps and incantations above, act in accordance with the prescribed rules.

The Yu steps of Already Completed may be used on Yang days.

The Yu steps of Not Yet Completed may be used on Yin days.

For both of these methods, recite the same incantations as above.

Treading the Fire Bell and Dipper Formula: To Cut Down and Subdue All Malevolent Spirits

Incantation of the Fire Bell

The Supreme One’s divine bell is formed from the essence of the Flame Emperor. It casts forth rosy clouds of light, swift as lightning, illuminating the Three Pure Ones (Sanqing, the three highest deities revered in Daoism). Its flames surge for ten thousand miles, leaving ghosts and demons nowhere to hide. Once the divine seal is stamped, evil spirits turn to ash. The Three-Five Generals and the Huoluo officers and soldiers, divine generals and troops of Daoism, pacify Heaven and Earth and destroy ghosts and demons without pause. When applying Fulu (talismans and registers) and wielding the ritual seal, wear the Five Stars upon your head. Hurl forth the fiery light and strike down, before you, ten thousand ghosts and a thousand spirits. Leave the Six Heavens’ ghost bandits to the divine troops. The True Elders of the Five Spirits are my own masters; their divine powers meet no obstacle, and all spirits must submit. Evil ghosts may not flee or escape destruction, and calamities must be swiftly pursued and eliminated. The might of the Nine Paths of the Central Emperor extends in every direction; not a trace of hidden, lingering evil Qi remains. The Five Pestilences and Seven Afflictions, all these I can destroy. What spirit dares defy me? What ghost dares do harm? Fengdu, the underworld of Daoist belief, slays ghostly forms; the Northern Dipper destroys corpse demons. Once the divine seal is stamped, ten thousand ghosts vanish. Carry this out at once, in accordance with the command of the Great Emperor, the Perfected Lord.

Hold the seal in the left hand and the sword in the right. Recite the Fire Bell Incantation seven times, matching each recitation to one star. Step according to the arrangement of the seven stars of the Northern Dipper: first step left, corresponding to Greedy Wolf; then step right, corresponding to Great Gate; next tap the left foot, corresponding to Storehouse of Wealth; then step left, corresponding to Literary Song; step right, corresponding to Chastity; step left, corresponding to Military Song; and finally step right, corresponding to Army Breaker. When you reach the position of Storehouse of Wealth, recite the Fire Bell Incantation seven times, once for each star. Step according to the Northern Dipper sequence just described, taking care not to tread on the star positions. As you tread the seven stars, visualize a golden star beneath your foot with each step, completing all seven steps. Stamp the seal wherever there is suspicion of evil. Coat every part of the seal’s face with cinnabar and realgar.

The ritual stepping of the Three Platforms and the Seven Stars: whenever performing an act of healing, you may use these ritual steps.

The steps for entering the Dipper formation are used in rites of invocation, prayer, dispatching spirits, and issuing commands.

Before beginning the ritual of pacing the stars (walking according to the positions of the stars), recite this incantation:

“I am the Celestial Eye, moving in accord with Heaven. Jing and Qi are like thunder and lightning; their radiance shines in all directions. I see through inside and out; nothing cannot be subdued. Swiftly, in accordance with the law!”

When pacing the stars, enter the Dipper position. For any matter to be reported, or any dispatch or command to be issued, carry it out according to what is required. To dispel foul Qi or treat illness, recite the “Incantation for Purifying Heaven and Earth”:

“Within the cavern, mystery and emptiness; radiant light shines upon the Great Beginning. May the awe-inspiring spirits of the eight directions enable me to reach the Dao of nature. By the command of the Lingbao talisman, let this be proclaimed throughout the Nine Heavens. Qianluo Dana, Tonggang Taixuan. Cut down demons and evils; bind malevolent spirits; destroy countless ghosts. This is the divine incantation of Zhongshan, the Jade Script of Yuanshi. Reciting it once drives back ghosts and prolongs life. The Five Sacred Peaks are traversed; the eight seas all know of it. The demon kings bow their heads and submit, guarding the numinous and true. Let vicious evil and foul Qi be cleansed away, and let the Dao’s Qi endure forever. Swiftly, in accordance with the law!”

Then recite another incantation:

“Pure water, reflecting the radiance of the sun and moon. Within the water is the Northern Dipper, containing the star lords of the Three Terraces. Sprinkle with divine water: calamity recedes and good fortune arrives. Swiftly, in accordance with the law!”

Then recite another incantation:

“My left eye is the sun; my right eye is the moon. The sun is the general; the moon is the marshal. The Five Envoys spray water to heal defilement; the star lords of the Three Terraces wield their power. Sprinkle with divine water: calamity recedes and good fortune arrives. Swiftly, in accordance with the law!”

Then recite another incantation:

“My left eye is the sun; my right eye is the moon. The sun is the general; the moon is the marshal. The Five Envoys spray water to heal defilement; nothing cannot be removed. Sweep away fierce demons and drive out the five kinds of evil; let a hundred kinds of foul ghosts flee at once to lands ten thousand miles away. Swiftly, in accordance with the law!”

After treating the illness and dispelling the foulness, perform the Yu step (a prescribed step pattern in Daoist ritual) to leave the Dipper position, reciting the Yu Step incantation. Go to the patient, then recite incantations such as the Tianpeng Ghost-Slaying Incantation, and treat them by sprinkling ritual water according to the method.

After completing the ritual of pacing the stars, recite an incantation when leaving the Dipper position:

The Qi of the Five Phases stirs and spurs one another onward. I hold a firm sword in my hand and display its might. The Six Jia deities (divine generals who protect those performing rites) assist me; the Three Terrace Stars (three constellations in the heavens) sweep away evil and wrongdoing. Heaven turns and Earth revolves; Yin and Yang open and close. May people attain long life, pass beyond the world, and shine alongside the sun and moon. Hasten and carry this out in accordance with the statutes and commands.

Method for Stepping the Huo Luo Dipper

Incantation for Stepping the Huo Luo Dipper

How mysterious is the Northern Dipper! The Twelve Earthly Branches (the twelve double-hours and their corresponding branches) assist me; the Three Terrace Stars sweep away evil and wrongdoing. Heaven turns and Earth revolves; Yin and Yang open and close. May people attain long life, pass beyond the world, and shine alongside the sun and moon. Hasten and carry this out in accordance with the statutes and commands.

Method for Stepping the Huo Luo Dipper

Incantation for Stepping the Huo Luo Dipper

How mysterious is the Northern Dipper! It governs the Twelve Earthly Branches, receives Heaven’s celestial framework, and displays its majestic power. Its Qi flickers in and out of sight, like drifting clouds. The Seven Qi (seven kinds of celestial energy) move, corresponding to the signs of Heaven above. They command transformations and discern the seasons and days. Enter the Dipper constellation and cross the Gate of Heaven. Follow the laws of the Six Jia and accord with the positions of Yi. Step upon Heavenly Hero and ride upon Heavenly Duty; draw near to Heavenly Pillar and protect Heavenly Heart. Pass from there through Heavenly Bird, draw near to Heavenly Assistant, and gaze from afar upon Heavenly Surge. Enter Heavenly Interior and emerge from Heavenly Canopy. The key to the Northern Dipper rite lies in balancing firmness and flexibility. Increase blessings and good fortune, extending their reach to generations yet to come; rise beyond the netherworld and continue for ten thousand years. Hasten and carry this out in accordance with the statutes and commands.

The above instructions for stepping the Dipper should be performed in detail as needed during a rite. After completing the steps of the star pattern, other incantations may be recited as the circumstances require.

Method for Stepping the Three Celestial Nets

The Three Celestial Nets are three ritual patterns of the northern deities, used to destroy all spirits, evil ghosts, demons, ghosts of plague, and ghosts that cause jaundice.

Method for Stepping the Thunder-and-Fire Dipper

On the first turn, pinch the Yin position; on the second, the Chen position; on the third, the Wu position; on the fourth, the Zi position; on the fifth, the Shen position; on the sixth, the You position; on the seventh, the Xu position; and on the eighth, the Hai position.

Method for Stepping the Three Powers Net

Whenever reciting an incantation to consecrate water (invoking it with an incantation so that it becomes ritual water), summon and visualize the Generals of the Three Origins and Five Virtues (divine generals who govern the Three Origins and embody the Five Virtues). Clasp both hands in the ritual seal used in Daoist rites, and step according to this pattern.

Three-Step Ding-Shaped Net

Whenever taking up sword water (a sword and water used in a ritual), step according to this pattern: turn and pinch the You position seven times, then pinch the Xu position eight times.

Method for Stepping the Three Powers Net

Whenever reciting an incantation to consecrate water, summon and visualize the Generals of the Three Origins and Five Virtues, clasp both hands in the ritual seal, and step according to this pattern.

Three-Step Ding-Shaped Net

Whenever taking up sword water, step according to this pattern.

Method for Stepping the Thunderclap Charm to Slay Ghosts

Pinch the spot beneath the nail of the left ring finger. This position represents the crossed feet of the Northern Dipper. While holding it, gather in wandering souls and destroy demons and spirits, making them disappear.

Incantation for Treading the Dipper Pattern, Commanding Water, and Slaying Ghosts

With reverence, I issue the command—one sharp shout! The naked youth appears, burning through the Heavenly Lord. Heaven is my father, Earth my mother, the Sun my elder brother, and the Moon my elder sister. On my left, the Azure Dragon guards my path; on my right, the White Tiger guards my path. Before me, I command the Thousand-Li Dipper Pattern; behind me, I marshal the White Yang Sword. I summon the Five Dragons of the Five Directions to enter my water; then I summon the Black Crow Spirits of the Five Directions to enter it as well. I confine beneath the Celestial Dipper all evil people, demons and spirits, thieves, tigers and wolves, and anything that seeks to harm me, so that they cannot move. May this be carried out swiftly in accordance with the statutes and commands.

Method for Closing the Seven-Step Iron-Covered Dipper Pattern

Pinch the upper section of the left middle finger, seal off the Four Mountains, and turn three times. Gather demons and spirits, mountain sprites, and malevolent forces from local shrines beneath the Nine Springs, then cover them with an iron lid. Afterward, pinch the bases of the four fingers on the left hand and return the fingers to their original positions. Here, “pinching” refers to forming a hand sign; “Dipper Pattern method” means a ritual art arranged through prescribed steps and hand signs.

Method of the Five Dippers Flying Across the Fingers and Palm

This is the name of a Five Dippers method performed with the fingers and palm.

Treating illness; expelling harmful spirits; binding and capturing souls; settling and concealing the spirit-soul to protect the body; establishing a prison altar to pursue and capture ghosts; protecting the home and keeping the people safe; and a ritual master’s subduing of gods, ghosts, evil spirits, wangliang sprites, goblins, and other demons all require first performing the “Flying and Pinching the Five Dippers” (using hand signs together with visualization to summon and harness the power of the Dipper stars in the five directions). This protects the practitioner, strengthens the body, and settles the souls. Only then may the various spells be performed to subdue and censure evil spirits.

After expelling ghosts and harmful spirits, if the patient becomes somewhat settled and it is clear that the harmful presence has retreated far away, use the hand method of “Flying the Five Dippers” to circle and protect the patient’s body. First light fine incense all around, keeping the surroundings scrupulously clean so that foul energies do not profane the Dipper stars.

If the patient’s hun and shen have long been drawn away by the dead and cannot return to the body; or if, after being driven off by talismanic methods, the harmful spirit still does not leave that day and continues to cause trouble, the patient must likewise be covered and protected by “Flying and Pinching the Five Dippers.” When establishing a prison altar to summon ghosts, or guarding a residence and keeping the family safe, use the techniques of “Flying and Pinching the Five Dippers” to lay out the appropriate directions carefully. Follow the diagrams to identify the positions of the finger joints. Click the teeth three times; hold the breath each time a Dipper is moved, silently recite the star’s name, and then perform the flying and pinching.

Method for Flying and Pinching the Southern Dipper:

Method for Flying and Pinching the Northern Dipper:

Method for Flying and Pinching the Eastern Dipper:

Method for Flying the Yin-Yang Central Dipper:

On yang days (odd-numbered days), use the left hand; on yin days (even-numbered days), use the right hand.

Method for Flying and Pinching the Western Dipper:

Thunder-Fire Dipper method for yang days:

Thunder-Fire Dipper method for yin days:

Diagram of the hand-and-eye formula for prohibiting and treating:

Hand seal of the Celestial Capital Ritual Master (the hand seal used by the Ritual Master of the Celestial Capital).

The four fingers must be tucked inside the thumb. Use this when presenting memorials to the court and when visualizing transformations.

Jade Purity formula (the hand formula of the Jade Purity realm): Form the seal at the middle joint of the middle finger. Use it when presenting petitions and memorials in reverence, and when directing celestial immortals and their troops, as well as plague emissaries. It is also called the “Supreme Lord formula” or the “Jade Emperor formula”; the method is the same.

Highest Clarity formula (the hand formula of the Highest Clarity realm): Form the seal at the upper joint of the middle finger. Use it to summon the troops of Highest Clarity. The hand seal may also be placed beneath the nail of the middle finger when asking about an illness.

Great Clarity formula (the hand formula of the Great Clarity realm): Form the seal at the lower joint of the middle finger.

“Hand seals” are hand gestures used in spellwork or ritual practice. Specific ways of pinching, pressing, and hooking together different fingers and joints are prescribed. They are often performed alongside reciting incantations, visualization—forming an image in the mind—or drawing in Qi according to Daoist ritual.

Shangqing seal: Use the upper joint of the middle finger to summon the troops and horses of Shangqing. The area just below the middle fingernail may be used when inquiring about illness.

Taiqing seal: Use the lower joint of the middle finger.

Beidi seal: Bring the middle and index fingers together and use them to pinch the middle joint of the thumb. While performing this seal, visualize yourself taking the form of Beidi, the principal deity of the north, commanding the ghosts and spirits of the Three Realms. It may be used when entering temples or dispelling malevolent beings within them.

Tianshi seal: Use the thumb to pinch the first joint of the index finger.

Original Master seal: Use the thumb to pinch the base of the index finger. This is used to summon divine generals, officials and soldiers, as well as spirits such as meritorious officers and local deities.

Ziwei seal: Pass the little finger behind the ring finger and around the middle finger, hook it around the thumb, and then pinch the third joint of the ring finger. Press the middle finger against the crease across the center of the palm. This seal is also called the “Seal for Subduing Evil” or the “Prison Seal.” It is used to restrain malevolent beings beneath the ribs.

Sun Lord seal: Use the upper joint of the index finger. Recite the Sun Lord’s incantation and visualize the sun to draw in the Sun’s Qi.

Moon Lord seal: Use the upper joint of the ring finger. Recite the Moon Lord’s incantation and visualize the Great Yin—the moon—to draw in the Great Yin’s Qi.

Mingtang seal: Use the second joint of the index finger.

Tiangang seal: Use the area just below the index fingernail. This seal is used to command ghosts and spirits, draw in the Qi of the Celestial Net, and inscribe characters, among other purposes.

Tianding seal: Use the base of the middle finger to summon the Celestial Officers, the troops and generals of the heavens.

Another Tianding seal: Pass the ring finger behind the middle finger and bring it to the side of the index finger, pinching the base of the thumb. Then use the thumb to pinch the base of the little finger, hook the little finger around the thumb, and extend the middle finger straight. This seal is used to restrain malevolent beings beneath the ribs.

Five Thunders seal: Use the thumb to pinch the base of the ring finger and curl the other four fingers inward. It is used to marshal troops and summon thunder and lightning. During spellwork, one may spray water forward and write talismans. It is also used to issue ritual documents, open the Gate of Heaven, and, after lighting a lamp, send it into the home of a sick person.

Dingjia seal: Press the middle finger with the thumb, pinching the fourth finger position on the ring finger near the base of the palm, and curl the other fingers inward. It is used to marshal troops and summon thunder and lightning. During spellwork, one may spray water forward and write talismans. It is also used to issue ritual documents, open the Gate of Heaven, and, after lighting a lamp, send it into the home of a sick person.

“Dingjia Mudra”: Press the middle finger with the thumb, then pinch at the Qian position above the fourth finger (the ring finger). This mudra is used to summon the Dingjia divine generals.

“Supervising Officer Mudra”: Pinch at the Qian position with the thumb, pressing down on the index and middle fingers; then use the ring and little fingers to press down on the thumb. This mudra is used to command troops.

“Transformation Mudra”: Pass the little finger behind the ring finger and through the middle finger, then bend the middle finger to hook and hold it in place. Next, use the thumb to pinch the middle joint of the middle finger, and straighten the index finger. Move the hand from in front of the chest to in front of the face as you perform the mudra.

“Subduing Evil Mudra”: Pass the little finger behind the ring finger and through the middle finger, then bend it to hook and pinch the transverse crease of the palm. Press the middle finger with the thumb, then rotate the thumb and use its tip to hold the index finger in place.

“Summoning Merit Officer Mudra”: Pinch the middle joint of the index finger and perform this mudra to summon the Merit Officer, who will arrive immediately. In Daoist ritual, Merit Officers are divine functionaries who convey orders and assist in ritual practice.

“Plague-Containing Mudra”: Press down on the index and middle fingers with the thumb, pinching at the Qian and Hai positions. This mudra is used when entering a plague-stricken area. It is also performed when entering a plague-stricken household to direct the emissaries who spread disease.

“Dipper-Tracing Mudra”: When forming the mudra, take the bases of the four fingers as the “Heavenly Gate,” the nail of the index finger as the “Earthly Door,” the base of the middle finger as the “Human Gate,” and the area just above the middle fingernail as the “Ghost Path.” Enter diagonally from the Ghost Door toward the Heavenly Gate, then trace along the bases of three fingers to the index fingernail. This means arranging points and passes on the palm according to their directions for ritual practice.

“Caging Ghosts Mudra”: Pinch the base of the little finger with the thumb. Another method is to cross the index and middle fingers, and also cross the ring and little fingers, leaving an opening in the center; pinch at the Yin position with the thumb.

“Restraining Ghosts Mudra”: Pinch the first segment of the ring finger. This mudra is used when entering a plague-stricken area.

“Golden Knife Mudra”: Press down on the index and middle fingers with the thumb, pinch at the Hai position, and straighten the little finger. This mudra is used to have ghosts and spirits convey orders.

“Dispatching Troops Mudra”: Press down on the middle finger with the thumb and pinch just below the fingernail of the ring finger. This mudra is used in all rituals for mobilizing troops and setting them out on a campaign.

“Four Mountains Mudra”: Pinch the crease in the center of the palm with the middle finger; the thumb… “Golden Knife Mudra”: Press down on the index and middle fingers with the thumb, pinch at the Hai position, and straighten the little finger. This mudra is used to have ghosts and spirits convey orders.

“Dispatching Troops Mudra”: Press down on the middle finger with the thumb and pinch just below the fingernail of the ring finger. This mudra is used in all rituals for mobilizing troops and setting them out on a campaign.

Four Mountains Hand Seal: Press the palm lines with the middle finger and place the thumb over the middle finger, keeping the other fingers straight. Used to capture ghosts and spirits while crossing the sea.

Day and Hour Hand Seal: For the first month, press the position of Yin; for the second month, press the position of Mao, and continue in order for the remaining months. On each day, form the seal by pinching the position corresponding to that day’s earthly branch. The twelve days of each month and the twelve double-hours of each day are used by the merit officer.

Ghost Pursuit Hand Seal: Bend the second and third fingers, and pinch the middle section of the fourth finger with the thumb. Used to establish a prison and pursue and capture ghosts and spirits. To gather wandering souls, pinch the upper section of the fourth finger; visualize the fire of the Four Mountains blazing, drawing the wandering souls and ghost bandits together.

Golden Nail Hand Seal: Pinch the middle section of the thumb with the middle finger.

Seal-Opening Hand Seal: Use the thumbnail to pry up the middle fingernail.

Seal-Entering Hand Seal: Use the thumb to pry inward from beneath the middle fingernail and into the palm.

Hand Seal for Guiding Ghosts and Spirits to Prison: Release the Golden City Hand Seal. Instead, press the center of the palm with the middle finger, place the thumb over the fourth finger, and pinch the middle section of the little finger.

Golden City Hand Seal: Pinch the middle of the thumb with the middle finger.

Hand Seal for Driving Away a Hundred Monsters: Brace with the left thumbnail, then pinch and press with the right thumbnail.

Hand Seal for Driving Away Locusts: Pinch the second section of the middle finger.

Cloud-Riding Hand Seal: Pinch the second section of the fourth finger.

Hand Seal for Killing Ghosts: Pinch from the position of Yin to the position of Chen, then flick outward.

All the hand seals above are performed with the left hand.

Temple-Entering Hand Seal: Press the base of the thumb with the second finger.

Temple-Breaking Hand Seal: Press the middle section of the thumb with the second finger, then press the base of the little finger.

Hand Seal for Driving Away Illness: Press the base of the index finger straight down with the thumb. Used when entering the home of a sick person.

Ghost-Binding Hand Seal: Pinch the middle section of the second finger with the thumb. Used when a divine general captures ghosts.

White Tiger Hand Seal: Pinch the second finger with the thumb. Used on days of the Heavenly Stems Jia or Ding when entering the mountains and forests to pursue tigers.

Azure Dragon Hand Seal: Pinch the middle section of the middle finger with the thumb. Used when crossing rivers.

Soul-Pursuit Hand Seal: Pinch the base of the middle finger with the thumb. Used to seek the soul of a family member at home.

“Ghost-Subduing Formula”: Pinch just below the middle fingernail with the thumb. Use this when encountering strange events or illnesses attributed to frenzied evil influences.

“Sword-Pointing Formula”: Pinch the base of the ring finger with the thumb. One passage says this is used to dispatch the Dragon Formula; another says it is used to dispatch the Gongcao, divine officials who carry out orders in Daoist rituals.

“Dispatching the Dragon Formula”: Pinch the middle section of the middle finger with the thumb. Use this when crossing rivers.

“Soul-Pursuing Formula”: Pinch the base of the middle finger with the thumb. Use this to seek the souls of family members at home.

“Dragon-Releasing Formula”: Perform the hand formula at the second joint of the first finger, then release it. The source does not specify which finger “first finger” refers to.

All of these hand formulas are performed with the right hand. In Daoist rituals, a hand formula is a gesture in which the fingers pinch or press a specific point, often as part of rites for averting misfortune, invoking, or dispatching spiritual forces.

“The Seven Stars’ Original Formula” lists the locations of seven star inscriptions: the first is at the second joint of the left index finger; the second at its first joint; the third at the first joint of the left middle finger; the fourth at its second joint; the fifth at the second joint of the left ring finger; the sixth at the second joint of the left little finger; and the seventh at its third joint. In the source, the names of the stars at these locations are represented by missing characters, shown as “□”.

“The Five Phases’ Five Ranks Formula” lists the locations of the hand formulas for the Five Phases: the Wood Formula is below the second joint of the left index finger, with the annotation “Jade Formula, second main joint”; the Fire Formula is on the left side of the third joint of the left middle finger, at the exact center of the section called the “King Formula”; the Earth Formula is at the third joint of the left ring finger; the Metal Formula is at the third joint of the right ring finger, half a mi below the “Jade Formula”; and the Water Formula is at the first joint of the left middle finger, half a mi above the “King Formula.” “Jade Formula,” “King Formula,” and “half a mi” are terms the source uses to mark locations.

“Wengui Daozhi Mu”: Pinch and press the third joint of the left ring finger. The source says that this will cause the ghost to die of its own accord.

Dragon-and-Jiaodragon Blade Finger Gesture: On the right side of the third segment of the left middle finger, bind this spot tightly with a silk thread. It is said that demons will then submit of their own accord.

Earth’s Core Blade Finger Gesture: On the left side of the spot opposite the joint at the base of the left thumb, apply cinnabar or ink as needed.

Earth’s Core Small Blade Finger Gesture for the Cave Gate: At the wrist crease on the palm side of the left hand, near the arm. This gesture is called the “Earth’s Boundary Gesture,” and is also known as the “Cave Heaven Gesture.” Bind this spot tightly with a silk thread. It is said that demons will then submit of their own accord.

Ghost-Slaying Blade Finger Gesture: Pinch the right side of the third segment of the left little finger firmly, until it is nearly bleeding. Pinching the left side signifies release.

Bandit-Breaking Blade Finger Gesture: Choose the corresponding Five Phases blade gesture according to the direction from which evil spirits attack: use Wood for those coming from the east, Fire for the south, Metal for the west, Water for the north, and Earth for the seasonal directions. “The seasonal directions” refers to the four directions associated with Chen, Xu, Chou, and Wei. After pinching the corresponding blade gesture, apply the color associated with the Five Phases: Wood uses white (the color of Metal), Metal uses red (the color of Fire), Water uses yellow (the color of Earth), Fire uses black (the color of Water), and Earth uses blue-green (the color of Wood).

Blade Gesture for Subduing the Seven Demons and Slaying the Two Ghosts: Use the left thumb to pinch the part of the index finger above the nail.

Blade Gesture for Breaking the Five Sufferings, Eight Calamities, Nine Afflictions, and Hundred Illnesses: Pinch the blade gesture that overcomes the person’s Five Phases birth element: people born under Metal pinch the Fire blade gesture; those born under Wood pinch the Metal blade gesture; those born under Water pinch the Earth blade gesture; those born under Fire pinch the Water blade gesture; and those born under Earth pinch the Wood blade gesture.

Three Officials’ Ghost-Slaying Gesture: Pinch a spot slightly below the midpoint of the left middle finger.

Star-Summoning Gesture: On the first segment of the left ring finger. When a star is seen entering its assigned celestial region—the sector of the heavens or earthly territory corresponding to that star—and you wish to summon it, pinch this gesture.

The method by which the Celestial Master writes talismans and visualizes the merit-making spirit generals.

The left thumb represents the “Yang Qi Officer” (the divine official who governs Yang Qi). When writing talismanic script to submit a petition to the Celestial Court, the Daoist offices of Heaven, one should visualize this official presiding over the work.

The left index finger represents the “Earth Gate Officer” (the divine official who governs the gateways of the earthly realm). When writing talismans to subdue the land and dispel its malign Qi, one should visualize this official presiding.

The left middle finger represents the “Central Lord Officer,” who governs the Five Sacred Peaks. When writing talismans to restrain mountain and river spirits, strange beings, and evil forces, or talismans concerning the Five Sacred Peaks and the Four Rivers, one should visualize this official presiding.

The left ring finger represents the “Welcoming and Escorting Officer” (the divine official who oversees receiving and seeing people off). This official presides over talismans written to foster harmony between people, talismans worn to ward off harm, and the visualization texts used when covering talismans and registers.

The left little finger represents the “Hundred Assemblies Officer,” who governs boiling water and fire, stoves, and matters concerning flood dragons, mirage spirits, dragons, and fish. When writing talismans for subduing and warding off harm, one should visualize this official presiding.

The left little finger represents the “Hundred Assemblies Officer,” who governs boiling water and fire, stoves, and matters concerning flood dragons, mirage spirits, dragons, and fish. When writing talismans for subduing and warding off harm, one should visualize this official presiding.

The webbing below the left thumb governs the writing of talismans to subdue tigers and wolves. While writing, one should visualize the corresponding divine power and hold one’s breath.

The crease at the middle of the left thumb governs the writing of talismans to ward off epidemics, dispel all kinds of calamities and poisonous Qi, and subdue wicked spirits and the “prowl­ing corpse” (a Daoist term for a troublesome dead person or corpse Qi). In visualization, regard this figure as the “Great Slaughtering Deity.”

The crease at the base of the left index finger governs the writing of talismans to suppress disputes with official authorities and verbal conflicts, seek wealth, and deal with strange phenomena involving insects and other creatures. In visualization, regard this figure as the “Unsurpassed Celestial Master.”

The middle joint of the left index finger governs the writing of talismans concerning funerals, protection from harm inflicted by the four neighboring households, and the construction or renovation of houses.

The upper joint of the left index finger governs the writing of talismans to subdue dogs, as well as talismans for women experiencing obstructed childbirth, retained afterbirth, or the death of a fetus in the womb.

The crease at the base of the left middle finger is called the “Emissary of Prevention.” It governs the writing of talismans against curses cast by others; a talisman may also be given to the person being subdued to swallow.

The middle joint of the left middle finger is called the “Emissary of the Crosswise Bond.” It governs the writing of talismans concerning ascending the altar, meeting a noble person, obtaining desired things, and bringing about harmony.

The crease at the base of the left middle finger is called the “Emissary of Prevention.” It governs the writing of talismans against curses cast by others; a talisman may also be given to the person being subdued to swallow.

The middle joint of the left middle finger is called the “Emissary of the Crosswise Bond.” It governs the writing of talismans concerning ascending the altar, meeting a noble person, obtaining desired things, and bringing about harmony.

The part of the left ring finger near the palm is called the “Eye of Wisdom.” It is used to write Fulu (talismans and registers) for dispelling impurities that disturb sleep at night, stopping people from grinding their teeth in their sleep, treating children’s night crying, and calming the hun and shen.

The middle section of the left ring finger is called the “Level Eye.” It is mainly used to write Fulu for keeping wild beasts from entering homes and dealing with various uncanny phenomena.

The part of the left little finger near the palm is mainly used to write Fulu for treating various kinds of pain, swelling, sores, and boils.

The middle sections of the five fingers of the left hand are called the “Subduing Spirit Envoys.” They are mainly used to write Fulu for driving away various insects, rats, flies, oysters, and similar creatures.

The upper sections of the five fingers of the left hand are called the “Mighty Envoys.” They are mainly used to write Fulu for warding off calamities involving boats and rafts, as well as for matters related to wine and vinegar. Here, “Fulu” refers to talismans written for Daoist rituals; these names identify different parts of the fingers and the corresponding uses of their talismans.

Whenever going out to diagnose illness, performing ritual steps along the Dipper’s pattern, entering temples to deal with harmful forces, crossing rivers or entering mountains, or writing talismans and registers, one must also form hand signs and use methods of visualization.

When going out to diagnose illness, step the Dipper’s pattern on entering the house. Visualize two attendants guarding you on the left and right, the Twenty-Eight Lunar Mansions surrounding your body, and the Four Directors and Four Sacred Beasts arrayed before and behind you. Then visualize yourself transforming into Tianpeng, the divine general who protects the Dao, and press the point at the center of the middle finger of your left hand.

When walking in the mountains, visualize the Azure Dragon and White Tiger on your left and right, the Twenty-Eight Lunar Mansions all around, and the Four Directors and Four Sacred Beasts guarding you before and behind. Then visualize yourself transforming into Tianpeng and press the point at the center of the middle finger of your left hand. Alternatively, visualize the Azure Dragon and White Tiger on either side, and the Day Director and Hour Director, the divine generals on duty that day and hour, before and behind you. Step the Dipper’s pattern and press the Hai position on your left hand.

When entering a mountain or temple, or when breaking the power of a malevolent shrine, visualize the office granted to you in your ordination register and the divine general Tianpeng. He is fifty zhang tall and commands countless troops and horses, ghost-catching attendants, celestial soldiers and strongmen, and 120 divine shrine generals charged by the Northern Emperor. After entering the temple, press the first finger crease of your thumb as the visualization sign for breaking into the shrine; press the second crease as the sign for entering it.

When crossing rivers, visualize the Three Officials of Heaven, Earth, and Water ahead, the Four Directors behind, and the officers and troops listed in your ritual register guarding your left and right. Press the second joint of the middle finger on your right hand.

To subdue a great tiger, first gather Qi by visualizing and directing your own vital energy. Press below the Chen position on your left hand as the visualization sign for subduing the tiger. The tiger will then submit in the visualization and will not dare look at anyone. To subdue evil ghosts, visualize yourself transforming into Tianpeng. Close your eyes, form the subduing seal, silently recite the Tianpeng incantation, and visualize the Thirty-Six Generals arrayed before and behind you. Jianbing and Mengzhang lead troops to protect you; Lingguang and Zhiming hold banners and ceremonial insignia; Gouchen and Qionglong stand within your body. Step the Seven Stars, perform the seal-opening gesture to drive out illness and ghosts, and press the Mao position as the visualization sign for subduing ghosts.

When issuing a warrant to execute ghosts, visualize yourself as a celestial official in your own ordination register, holding the warrant. Step the Dipper’s pattern, summon the officers and troops, and command the Northern Emperor, the Southern Dipper, Dayuan Shatong, and the Northern Emperor’s appointed envoy Xuanwu, who executes ghosts, to grant you the warrant and carry out its orders. Issue the warrant first, performing the visualization sign for issuing it as described above. Then press the crease below the center of your right palm as the visualization sign for executing ghosts.

If you encounter wicked people fighting, visualize yourself transforming into General Zhou Wu, ninety-six zhang tall, wearing a celestial crown and a red headscarf, dressed in a crimson ceremonial robe, and holding a Yuyang insignia. He commands an army of 300,000, carries talismans and registers, and steps the Dipper’s pattern. Press the third crease of the middle finger on your left hand as the visualization sign for battle.

To subdue ghosts, spirits, and dangerous monsters of the Five Directions, visualize yourself with unbound hair and a sword in hand, stepping the Dipper’s pattern and using the Thunder Master seal, the Lightning Master seal, and the Dutian Dharma Lord seal. Then press the center of your left palm to gather the Qi of the Celestial Dipper. Visualize the Northern Dipper covering your head and the Four Sacred Beasts guarding you before and behind. Next, press below the lower joint of your thumb as the hand-sign position for the five stars within the Dipper’s ladle.

When entering a sick person’s home, step the Dipper’s pattern and use the Thunder Master seal, the Lightning Master seal, and the Dutian Dharma Lord seal. Press the center of your left palm to gather the Qi of the Celestial Dipper, and visualize the Northern Dipper covering your head and the Four Sacred Beasts guarding you before and behind. Then press below the lower joint of your thumb as the hand-sign position for the five stars within the Dipper’s ladle. Next, visualize yourself transforming into the Celestial Physician, with attendant clerks and youths serving medicines at your sides and a true youth accompanying you. Press the Yin position on your right hand as the visualization sign for diagnosing illness.

If someone harbors ill will and often curses others, talismans and registers can be used to restrain them. If a person falls ill and medical treatment proves ineffective, follow this method: step the Dipper while facing the Celestial Dipper, gather Qi, and write a talisman, then give it to the sick person to wear. Press the Zi position on your right hand as the visualization sign for turning back the curse. The person who cast it will suffer the effects of their own technique, and no method will be able to undo them.

Essential Secrets of the Great Supreme for Aiding the State and Saving the People, Volume Nine

Compiled by the Cavern-Deep Adept of the Dao, Yuan Miaozong

Methods for establishing a ritual altar of confinement when transmitting ritual arts, praying for ascent to Heaven, arranging Dipper lamps, and making calculations and divinations.

Charters and Tallies of the Orthodox Celestial Heart Method

A “wooden tally” is made from a board, on which talismanic inscriptions are written. An “iron charter” is made from a sheet of iron: first, orpiment is applied as a ground, then the charter text is written in cinnabar. Some people instead write the talismanic charter on yellow patterned silk; it need not be made of iron. Here, “iron” chiefly signifies firmness and immovability. According to the ritual forms handed down from antiquity, each of these materials carries its own meaning. In general, they express a pledge and a trustworthiness that are firm and enduring. The old methods transmitted here are set out below.

Design of the iron charter:

Cut and engrave it from a sheet of iron, making it three inches square. Seal it inside the talisman together with the wooden tally. All the talismans in this volume are written in cinnabar.

Format of the wooden tally’s charter text:

Make it from cypress wood, two fen thick, seven inches high, and nine inches wide.

In the [year], [month], on the first day, at [hour], I, Daoist [name], whose native place is [village], [township], [prefecture] of a certain province of the Great Ming kingdom, and who was born on [stem-branch day] at [hour], sincerely came on that day to the presence of the Shangqing Great Cavern Adept, Lord [name]. I received the numinous writings, wooden tally, and iron charter of the Shangqing Northern Pole Celestial Heart Orthodox Method beneath the Dipper, to assist the state and save the people; to perform Daoist rites and rescue living beings from suffering; to cut down wicked spirits and dispel epidemics; and to deliver widely the souls of the dead in the underworld.

The incantation says: “Om, hum, hum. May all the spirits come and bow. May demons and devils return to the righteous path. Whatever is fierce, evil, rebellious, or disorderly shall turn to dust. Swiftly, swiftly, in accordance with the statutes of the Supreme Emperor!”

Charter text.

Each volume states that the Supreme Great Dao immortal methods practiced by the disciple who received the transmission, [name], are intended to relieve the suffering of the people. One must constantly follow the right Way, so that every action accords with Heaven’s will. Under no circumstances should one act crookedly or flatter others, behave recklessly, or deceive and mislead.

In all that the disciple who received the transmission, [name], undertakes, they should extend consideration from themselves to others and care for others as they care for themselves; honor their parents and respectfully serve their teachers and elders; and relieve the suffering of the people. They must constantly follow the right Way, so that every action accords with Heaven’s will. Under no circumstances should they act crookedly or flatter others, behave recklessly, or deceive and mislead.

In all that the disciple who received the transmission, [name], undertakes, they should extend consideration from themselves to others, honor their parents, respect their teachers and elders, and help the poor, the elderly and sick, orphans, and young children. Whenever they see these people in difficulty, they should help them at once and must not covet material goods.

When the disciple who received the transmission, [name], practices the heavenly methods and uses immortal talismans, they must follow the orthodox teachings in full, remain single-minded, and maintain personal discipline and purity. They must never reveal the methods lightly or neglect their practice, nor may they transmit them to others on their own initiative, without following their teacher’s intentions. If they violate these requirements, their methods will not be efficacious when put into practice.

Formal petition (a document used in Daoist ritual to submit a report or make a supplication):

The disciple named above, [name], is by nature tranquil and clear-minded, reveres the Great Dao, is resolved to study the immortal methods, and wishes to guide those who are confused. In accordance with the regulations, he is now to be granted a talismanic iron warrant (a credential for protection and the practice of ritual methods), to guard his body, preserve his life, extend his years, and increase his allotment of good fortune. I respectfully petition the Four Great Heavenly Kings, the Heavenly Dragons and Eight Divisions, the Nine-Heavens Primordial Ladies, the Eight Great Vajras, the Dharma-protecting divine kings of the ten directions, the divine generals of the Six Ding and Six Jia, the Heavenly Soldiers and Mighty Warriors, the emissaries of the Five Thunders, the Earl of Wind and Master of Rain, the deities of the Five Sacred Peaks, the Four Great Rivers, sacred grottoes and famous mountains, and all enlightened deities throughout the Three Realms to protect this person at all times.

Personal practice:

I uphold the Daoist methods of the Supreme One, relieve the suffering of the people, drive away pestilence, and eradicate evil influences, striving to fulfill the vows I have made. I shall carry this out in accordance with this document.

The recommending teacher’s signature.

The supervising teacher’s signature.

The transmitting teacher’s signature.

The teacher who previously transmitted the methods used them to relieve the suffering of the people, drive away pestilence, and eradicate evil influences, striving to fulfill the vows he had made. He carried this out in accordance with this document.

The recommending teacher’s signature.

The supervising teacher’s signature.

The transmitting teacher’s signature.

Name of the teacher who previously transmitted the methods.

Inscription for the cover of the warrant:

Talismanic iron warrant, issued to the disciple who received the transmission, [name], for protection of the body and preservation of life, and for the practice of ritual methods.

The transmitting teacher’s signature.

Daoist ritual techniques help stabilize the state and bring peace to the people. They can cut away evil and support what is right, setting things straight. They should be practiced in accordance with this principle. “Urgently, in accordance with the statutes and commands” (a fixed phrase in Daoist documents indicating that an order must be carried out promptly).

Format for the inscription on the back of the authorization certificate

The recommending master enters their own title, followed by “recommended by [name].”

The supervising master enters their own title, followed by “supervised by [name]” (that is, presided over the transmission rite and oversaw the teaching). The recipient respectfully received the transmission on [year, month, and day].

Format of the True Text contract

Made of yellow silk, one chi and two cun high and one chi and eight cun wide.

Format of the appointment edict for a newly initiated practitioner to fill an office in the Court for Expelling Evil

By command of the Three Terraces (a name for a Daoist divine bureau; here it refers to the divine bureau charged with conveying edicts):

[Name], an official of the Court for Expelling Evil, of the surname [surname], has requested supervision of the transmission. The recipient respectfully received the transmission on [year, month, and day].

Format of the True Text contract

Made of yellow silk, one chi and two cun high and one chi and eight cun wide.

Format of the appointment edict for a newly initiated practitioner to fill an office in the Court for Expelling Evil

By command of the Three Terraces:

[Name], an official of the Court for Expelling Evil, of the surname [surname], has requested that [person’s name] be recommended to the throne. This person is by nature sincere and simple, cherishes good intentions, regularly reveres the exalted perfected ones, and has always taken refuge in the Great Dao. They also aspire to help the state and save the people. They wish to receive and transmit the talismans and registers of the Orthodox Law of the Celestial Heart (the talismans and registers of the Celestial Heart tradition), in order to protect their own life and destiny, assist the Dao’s transformation, and save sentient beings. [Name] is [age] years old, born on [year, month, day, and hour], and belongs under [name] of the Lords of the Northern Dipper (one of the deities of the Northern Dipper). We respectfully await your gracious review and reply.

The recommending master enters their title: “I, [surname].”

The supervising master enters their title: “I, [surname].”

The transmitting master enters their title: “I, [surname].”

The Orthodox Law of the Three Heavens takes the myriad ways as its teachers. Moreover, the principles I speak of are easy to practice; can your resolve really be so difficult to strengthen? You should be appointed Assistant Judge of the Right in the Northern Pole Court for Expelling Evil, and concurrently serve in the Court of Adjudication. Submit this according to the prescribed format.

This document is issued under the edict of the Jade Emperor of Shangqing. When the talismanic writ arrives, carry out the command.

[Year, month, and day].

The transmitting master enters their title: “I, [surname].” The appointment edict is issued.

Format for the petition of thanks after an appointment has proved effective

I, [name], respectfully state: I have heard that the Great Dao is formless, yet it can nourish and contain the myriad things…

I, So-and-so, respectfully submit: I have heard that the Great Dao has no form, yet can bring forth and contain the myriad things; that highest De does not deliberately rule, yet can set in motion the three realms of Heaven, Earth, and Humanity. The myriad things each manifest their own forms, among which humanity is the most spiritually refined. The unified Daoist method does not depart from its root. The key to cultivating and preserving the One ultimately arises from sincerity. I know that my abilities are ordinary, yet I have had the good fortune to enter the ranks of the immortals. With a fearful heart, I bow my head twice and reverently look up:

To the Great Emperor of Great Purity, the Ancestral Great Emperor of Highest Clarity, and the Great Emperor of Jade Clarity. The great emperors opened Heaven and Earth, governed the cycles of time, and held the talismanic decrees; they are the forebears of countless Daoist lords. They opened the world and passed through the kalpas of Red Radiance, Dragon Han, and others; they are also the source of the scriptural treasures of the Ten Titles, Ten Perfected, and Hundred Spirits. The orthodox methods of the Three Heavens and the true talismans of the Five Emperors spread teachings and bestow auspicious signs, responding to all things with radiance. Though I occupy a lowly place among ordinary people, I have been blessed with the opportunity to practice the supreme Dao and leave the mundane world, rejoicing to be listed among the immortals. How could I fail to uphold the heavenly precepts above, and do my utmost to show compassion for human feeling below, making the relief of suffering my purpose and repayment of kindness my urgent duty? I respectfully prepare this memorial to give thanks for your grace and dare to submit it to your heavenly majesty. In my heart I yearn for the holy favor, overcome with urgency and unease, and filled with utmost trepidation. I, So-and-so, deeply fearful and apprehensive, bow my head twice and respectfully make this report.

In the year of the Grand Duke, So-and-so upheld the heavenly precepts above and did their utmost to show compassion for human feeling below, making the relief of suffering their purpose and repayment of kindness their urgent duty. I respectfully prepare this memorial to give thanks for your grace and dare to submit it to your heavenly majesty. In my heart I yearn for the holy favor, overcome with urgency and unease, and filled with utmost trepidation. I, So-and-so, deeply fearful and apprehensive, bow my head twice and respectfully make this report.

On the [day] of the [month] of the [year of the Grand Duke], your servant So-and-so, whose full official titles are listed below, submits this memorial.

Establishing the Heavenly Prison Rite

When establishing the Heavenly Prison, first select a site according to its direction and set up a clean room, ensuring that it is tightly enclosed. Then clean and sweep it thoroughly before establishing the Heavenly Prison.

Formula for Determining the Directions

In the first month, it lies in the Zi direction; the fifth and ninth months are the same. In the second, sixth, and tenth months, it lies in the Mao direction. In the third, seventh, and eleventh months, it lies in the Wu direction. In the fourth, eighth, and twelfth months, it lies in the You direction.

Here, “Heavenly Prison” refers to a ritual altar or a ritually restricted space established in Daoist liturgy. Zi, Mao, Wu, and You are directions associated with the twelve Earthly Branches, corresponding respectively to north, east, south, and west.

When constructing a “prison” (a ritual altar or enclosure used in Daoist rites to confine evil spirits), first perform the method of transforming the spirit, entering the ritual office of a Daoist master. Then take three steps in the Ding-shaped astral pace. Visualize a blue-robed attendant holding a sword seal on each side, guarding you, and visualize yourself becoming an “Envoy of the Bureau for Exorcising Evil.” Wear a Jiao-tai crown and a fish-fin robe; hold a Threefold Flame Bell Sword in your right hand and the Seal of the Celestial Capital’s Ritual Master in your left.

Within the room where the prison is being constructed, perform the Seven Stars astral pace. Have someone insert a bamboo stalk each time the Daoist master takes a step. Then strike each star position in turn with a left-twisted cord. First write two talismans for pursuing ghosts, one in cinnabar and one in ink. Take five sheets of spirit money and attach them in front of the prison. As the talismans and registers are burned, visualize the messengers bearing the pursuit talisman racing off to capture the evil spirits, while forming the “Ghost-Pursuing Mudra,” whose method is recorded in the eighth volume.

The incantation says: “Mighty spirits of the Celestial Prison, the Supreme Emperor commands you to act at once. The ritual decree of the Celestial Capital has been issued; carry out your orders with solemn authority. Capture the evil spirits and show them no mercy. Act swiftly in accordance with the law.”

Take a sheet of paper and write the following in cinnabar ink: “The spirit general who bears the dispatch, sent from Mount Tai, is to capture the harmful ghosts and spirits and deliver them to this prison.” Above this text, write the ritual master’s title and rank on a single line; below it, add the master’s signature seal. Above the signature seal, write, “Approved by the decree of the Supreme Emperor.” Recite the “Heavenly Prison Incantation” mentioned earlier, then form the “Supreme Emperor’s hand-sign” and the “Heavenly soldiers’ hand-sign” to signify that the spirit general is being dispatched by the Supreme Emperor’s command to capture the troublesome ghosts and spirits and deliver them to this prison. Afterward, follow the earlier procedure to write and sign the document, recite the incantation, and form the hand-signs, then attach the talisman to the bamboo that represents the Heavenly Prison.

Visualize black silk transforming into dense dark clouds, then visualize the Northern Dipper transforming into a shadowy Heavenly Prison. Mark the positions of the eight stars of the Northern Dipper with lime powder on yang days and charcoal ash on yin days; each mark should be seven inches wide. Establish the prison at the position of the Wuqu Star, drawing a circle one foot and two inches in diameter. Use nine pieces of green bamboo, each four feet and nine inches long. Mark the star positions and the prison with fine ash, then place the bamboo at the marked points to serve as the officials and guards stationed in the prison. Take nine strips of black silk, each nine inches long and one inch two fen wide. Tie them to the tops of the bamboo, seven inches below the star positions, and write the names of the eight stars on the black silk in cinnabar ink.

Close the Heavenly Prison during the day and open it at night. Take care not to disturb it, and do not use lamps or candles. For healing, point the Heavenly Prison toward the patient’s bedroom; for other purposes, point it toward the direction of the month’s monthly branch. If, after two nights, the Heavenly Prison has shown no signs of working, follow the earlier procedure to urge the spirit general who bears the dispatch, and post the words “Heavenly Prison” in large characters on the door of the room where it is set up. Observe the circumstances to determine whether the matter has taken effect, and act accordingly. Follow the public methods of the Yang Path in all things; do not alter them out of concern for personal feelings. When setting up the Heavenly Prison, do not let others see it; only the ritual master may enter and leave. First burn paper money and paper horses, and make offerings to the five prison wardens of the Court for Expelling Evil and to the local earth god who guards the altar.

The form of the Ghost-Chasing Talisman.

When drawing the talisman, face the direction of the month’s cyclical branch. When burning it, pray: “All evil ghosts that cause trouble and harm, hurry to the source of the calamity and be captured.”

Method for Examining Ghost Traces in the Ritual Prison

Fierce, violent ghosts reveal their true forms; shadowy, hidden ghosts leave only traces. If the sick person’s lifespan is nearly over, two footprints will appear above the ritual prison, beneath the star governing the person’s birth year. This is a sign that soul-summoning messengers have come to deliver a warning, and it must be examined carefully. If this occurs, stop setting up the ritual prison immediately.

Footprints like a chicken’s are caused by a guest-death ghost; human footprints are caused by large or small Wutong ghosts. Tracks like those of a cat, mouse, or fox are caused by mountain spirits. Human hand and footprints that also resemble an eagle’s claws indicate a fierce mountain god. Traces like those of a snake or eel are caused by spirits from the Kitchen God, Buddha images, or the mats at local earth-god shrines.

Footprints like those of a goose or duck, accompanied by spots of blood, are caused by a ghost of violent death. Raised footprints indicate that a spirit from a temple or monastery is at work. Marks like cuts made by a knife, together with many tiny footprints, indicate that something was offended while a house was being built or renovated. Large footprints like those of a mule, donkey, ox, or horse are caused by household Gu poison; small footprints indicate Gu poison from a neighbor’s household. Marks like those left by a rope dragging across cloth are caused by a ghost of one who died by hanging. A disorderly cluster like ants is caused by a ghost of a buried corpse that brings wasting illness. If the ends of the footprints are about the size of little fingers, they are caused by a poison ghost from a tomb. Smaller footprints indicate calamity brought on by an offense in the mountains, forests, or ponds.

Method for Ending the Heavenly Prison

The officiant visualizes himself transforming into an “Envoy of the Bureau for Driving Out Evil”—a Daoist divine official charged with expelling harmful spirits—and commands the ghosts and spirits to appear first at the star altar. He then drafts a petition in the proper official format, reporting the matter to the Eastern Peak—the divine court of the God of Mount Tai. Using an official dispatch, he entrusts the document to divine generals, who escort it to the foot of Mount Tai and seal each corner of the document one by one.

Once this is done, he offers spirit money and horses—paper money and horses burned or presented to the gods during the ritual—and orders two divine generals to await further instructions regarding the generals sent by Mount Tai and those under the City God. He commands them to go as quickly as possible to the celestial prison, take custody of the ghosts and spirits who brought disaster upon a certain household, and escort them before the ritual altar to await orders. The officiant visualizes the spirits being brought there, then orders that they be given food and drink, spirit money, and horses according to their rank. He then submits the document accompanying the escorted spirits through the proper official channels.

At the same time, he orders the prison holding the spirits responsible for the calamity to be demolished, and waits before the ritual altar for further instructions. The officiant visualizes the prison being demolished, then orders that food and drink, spirit money, and horses be given according to rank. He submits the document accompanying the escorted spirits through the proper official channels, then orders the prison to be demolished and burned, with its ashes carried away and cast into a river.

For the format of the petition for transferring and reporting the matter, see Scroll Ten of the other volume.

The Method of Establishing the Life-Bearing Celestial Terrace (ritual name)

Set out the circumstances in detail, making both the wording and the reasoning clear, then proceed according to the petition. If no concrete cause has been identified, submit the official document to the Office of Mount Yue, the Daoist divine bureau that oversees affairs of the netherworld, and request instructions: send divine generals to investigate carefully, inside and out, together with the local City God, who protects the city and governs local matters of the dead; the Fate Official and Five Ways God responsible for the person under the curse; and the deities of every village shrine and temple. Determine exactly who was involved, which ritual specialist or shaman was engaged, and what was vowed at which temple of ghosts, leading to the wrongful harm of an innocent person without any relief ever being obtained.

This office should set up a Platform for Ascending to Heaven in the afflicted person’s home—a ritual altar for delivering the soul of the dead. Even if it is not yet known where the earlier events took place, order the divine generals to seize the relevant soul at that location and escort it to the platform. As soon as the soul arrives, perform the ritual. Inwardly envision the afflicted person’s aggrieved soul, and silently recite:

“Your disciple, [name], incurred a grievance against you in a former life. Why do you haunt me and cause trouble in the underworld, bringing matters to this point? Now I am ill and confined to bed, so I have specially performed Zhaijiao (purification rituals and Daoist liturgical rites) on a grand scale for you, providing scriptures, paper money, and paper horses as support to deliver you, so that you may ascend to heaven from this platform. From now on, you must correct your faults and turn toward goodness. Do not cling to resentment as you did before. If you refuse these instructions, the grievances between us across our many lives and kalpas will remain unresolved, and you will be unable to be reborn. If you do not heed me, I will confine you in the Dipper Prison, crush your body and shadow, and reduce you to dust. Act swiftly in accordance with the laws!”

The repeated phrase “ill and confined to bed,” as well as the admonition that follows, are words spoken to the aggrieved soul during the ritual.

After completing the visualization and manifestation according to the prescribed ritual, issue the petition and the document of passage, and hand them to the divine generals to escort to the Eastern Peak—the underworld governed by the Great Emperor of the Eastern Peak. At the same time, notify the local earth gods along the route and have them provide protection in turn, until the procession reaches the hall of the Prefect. Then report to the Prefect and ask him to give the order: notify the responsible bureau as quickly as possible to cancel the wrongful retribution, retrieve the petition at once, and release the deceased to ascend to Heaven.

The Platform for Ascending to Heaven should be set up in the direction of vital energy. Mix fine sand with spikenard, aloeswood, sandalwood, and wine, then build the platform in three tiers: the bottom tier should be two chi wide and three cun high; the middle tier, one chi and five cun wide and two cun high; and the top tier, one chi wide and seven cun high. Place a mirror at the center of the top tier, and set a lamp at each corner of the middle tier. Light the Seven Stars lamps in front of the platform, with their handles pointing toward the sick person’s room. Set up a marker on the platform bearing the three characters “Platform for Ascending to Heaven.”

Set up a separate table with seasonal fruits, incense, lamps, tea, and wine as offerings. Behind the table, place a tablet three finger-widths wide and six cun high, made of Fuyan wood. Inscribe it with: “We bow our heads before the Ancestral Master, the Great Emperor of Shangqing.” Then pray repeatedly, explaining the matter, and respectfully beseech the Ancestral Master, the Great Emperor of Shangqing, to issue a special decree permitting the requested procedure to be carried out.

Next, prepare a formal petition to present to the Highest Emperor, and report to the Seven Kings of the Northern Dipper and Mount Tai. Request that they order the local City God to dispatch divine generals, together with the household gods of fate and earth for a certain family, to make a dedicated inspection and guard the people concerned, ensuring that they suffer no calamities of any kind for one year. The format of the petition is given in a later volume.

Then take an iron pillar as thick as a thumb and one chi and two cun long, symbolizing the twelve months. Carve seven sections into it, symbolizing the palaces of the Seven Kings of the Northern Dipper; in visualization, regard it as a golden stairway, a jade chamber, and a jeweled hall. Next, take a small, clean bottle to hold the talismans, and use an iron plate seven cun long and two cun wide, inscribed with the Talisman of the Three Luminaries, to secure and protect them.

The talisman is made on a piece of yellow silk one chi and two cun long, with “Three Terraces” and “Palace of the Seven Kings” written on it in seal script. Visualize it becoming a treasure hall within halls of golden steps and jade. Place the talisman in a clean small bottle. Then take a piece of iron one chi and two cun long and two cun wide, and engrave the “Three Lights Talisman” on it in seal script to serve as a protective ward.

The style of the iron pillar.

The style of the iron tablet talisman.

There is also a kind of silk talisman: make it on a piece of yellow silk one chi and two cun long, write “Three Terraces” at the top in seal script, and draw the Big Dipper below to symbolize the Palace of the Seven Kings. According to each person’s natal star, write the disciple’s name beneath the corresponding star, along with the year, month, day, and hour.

The style of the silk talisman.

Place the silk talisman in a bottle, and tie money and the “Canopy” together onto the bottle’s lid. Set a large bottle beneath the Canopy. Then, according to the month, choose the corresponding direction of the Canopy, dig a pit one chi and two cun deep, and bury it there. The Canopy’s directions are explained in the notes at the end of the volume. Next perform the method of transforming the spirit, step the ritual pattern of the Big Dipper, and form the “Heavenly Ding Mudra” (a Daoist hand seal). Begin at the position of the Greedy Wolf star and proceed to the position of the Breaker of Armies star, then perform the rite of prohibition. As you step, recite the incantation:

Numinous Big Dipper, the star before its handle.

Greedy Wolf grasps evil, devours ghosts and swallows essence.

A radiant wall of Great Gate shines with brilliant light.

Prosperity Preserver rushes through mist, commanding the talismanic troops.

Rosy clouds surge at Literary Song, their light piercing Chastity.

Majestic and numinous Martial Song, the Perfected One’s assisting star.

Great Sage of the Celestial Dipper, swiftly act in accordance with the statutes and ordinances.

Then place the money and talisman in the bottle.

As you bury the Canopy, recite the incantation:

Heaven is my canopy; Earth bears me. The Big Dipper hangs among the stars, and becomes my clothing. I conceal the disciple [name], together with [number] members of their household, within the Seven Primordial Ones of the Big Dipper, in the courtyard of flowing fire. The Stems cannot encroach; the Branches cannot harm. The Sun is on my side. Those who are not on my side will perish. Swiftly act in accordance with the statutes and ordinances.

In the incantation, “[number] members of their household” refers to the disciple and the number of people in their household. “Stems” and “Branches” refer to the Heavenly Stems and Earthly Branches; here, together they indicate the cycles of time represented by the Stem-Branch combinations for the year, month, day, and hour.

Bury the bottle inscribed with the prohibitions, place an iron talisman in front of it, and set an iron pillar behind it. Visualize the Kings of the Four Heavenly Gates guarding the four corners, then visualize a divine general stationed at the Palace of the Seven Kings. Next, visualize the City God dispatching troops and officers to patrol and guard the surrounding area. At the end of the ritual, click your teeth together and withdraw.

When the bottle is opened at year’s end, prepare food and wine, paper money, and paper horses as offerings to the holy beings enshrined in the talisman, the Three Terraces and Northern Dipper, and the stellar deity of your birth year. Hold a Zhaijiao (purification ritual) in thanks for the gods’ protection, according to your means. Also reward the divine generals and troops who patrolled and guarded the area, along with the local earth god. Write out a formal dispatch for each, sending them back to their respective stations. Once the commanders have completed the handover of their troops, sincerely pray for manifest signs of efficacy.

The Lamp Ritual for Longevity Using the Characters “Command,” “Prolong,” and “Life”

Use forty-nine lamps for the character “Command,” thirty-six for “Prolong,” and twenty-four for “Life.”

These lamps are lit when holding a Zhaijiao to give thanks after treating epidemics, madness, or demonic illnesses. Lighting them regularly also expresses the wish to ward off epidemics and prolong life. First mark the positions of the lamps with lime, then set the lamps in place and light them. The ritual officiant first performs the Seven Stars Pace, a ritual sequence of steps following the positions of the seven stars of the Northern Dipper, and recites the incantation:

“O Seven Stars of the Northern Dipper, numinous immortals of Jade Truth. Greedy Wolf and Great Gate, grant me long life; Store of Emolument and Literary Song, make me wise; Chaste Integrity and Martial Song, grant me peace; Army Breaker and the Assisting Stars, guard my body. Let me dwell always in good fortune and preserve blessings and longevity forever. Enter my name in the register of long life and remove it from the register of the dead. Make my spirit and Qi clear and pure, and grant me knowledge of the hidden realms. Drive away evil Qi, subdue ghosts and demons, and destroy the hosts of monsters. I aspire to study the Dao and cultivate the Real, and in the end fulfill my wish. May the Lords of the Seven Primordial Stars of the Northern Dipper support and protect me, so that I may ascend to the Purple Court. As urgently as decreed by the law.”

Next, perform the Five Thunder Hand Seal, rotate the eyes three times, visualize lightning filling the room, and then raise the hand seal before reciting the lamp-lighting incantation:

The Lord on High issues an edict and lights the lamp of the Northern Dipper. The seven Star Lords descend, shining upon and protecting all beings; the attendant deities at their sides reveal their divine power. Marshal Tianpeng commands the heavenly troops, while the Five Thunder Envoys, the gods of the Six Jia and Six Ding, the Great Sage Xuanwu, and the three stars in the Celestial Terrace join in driving away illness and calamity and slaying demons and malign spirits, so that a person’s Three Hun souls receive protection and the Seven Po souls are at peace. Those who defy the edict will be punished; those who carry it out will find peace. Lighting this lamp can prolong life and bring brightness to the body and home. In solemn obedience to the celestial command, let it be done at once.

If someone has been ill for a long time and treatment has failed, this kind of lamp may be lit. First prepare sixty-four liang of purified oil, one liang of wood, one liang of licorice, one fen of brain (an aromatic medicinal substance), one liang of peach branches (each branch nine cun long), half a liang of realgar, and half a liang of cinnabar. Set the cinnabar aside; soak all the other ingredients together in the oil for seven days. During the soaking, place the Great Black Sha talisman at the Longevity Position, a location used to pray for a longer life, for protection, and seal the bottle’s mouth with the Three Lights talisman. After seven days, remove the ingredients and pour the oil into a clean lamp; coat the area around the lamp thickly with cinnabar.

Next, begin from the direction of the patient’s Natal Star, the star corresponding to their birth year. Hold the breath and walk the ritual steps of the Dipper, then light the lamp as described earlier, with the handle of the Northern Dipper pointing toward the patient’s bedroom. Do not use paper or bamboo to kindle the lamp; light it with pine torches, and do not let the breath escape. That night, if the patient’s natal lamp goes out first, tell the family that the patient cannot be saved. If the flame burns brightly and a moth flies toward it, point the lamp toward the patient’s bedroom; this signifies that the person is safe and the ghosts subdued. If the moth is still alive but the lamp has gone out, it means the malign spirits are powerful and the person’s vital energy is weak. Judge the situation carefully at the time. If the flame is dim but has not gone out, the patient’s life is not in danger, though the illness has not yet been cured.

Lighting the lamp is also used to divine calamities and blessings affecting the home.

On the night of the “Six Assemblies,” arrange the Zhaijiao (purification ritual) as described earlier. Judge auspiciousness and misfortune by observing the lamps: bright flames are auspicious, dim flames ominous. A green flame portends hidden corpses (buried bodies or an ill omen associated with death); a red flame warns of bloodshed or calamity; a white flame foretells mourning in the household or among relatives; a black flame portends illness or lawsuits. If the prayers are offered for the household gods or the deity in charge of its fate, the sign is auspicious. A yellow flame portends the presence of pestilential Qi. A long, bright flame is auspicious; light gathered into a ring is ominous; a flame that dims and then brightens foretells danger.

Huagai Method

In the first month, the position is Zi; in the second, Chou; in the third, Yin; in the fourth, Mao. In the fifth month, there is pestilential Qi. A long, bright flame is auspicious; light gathered into a ring is ominous; a flame that dims and then brightens foretells danger.

Huagai Method

In the first month, the position is Zi; in the second, Chou; in the third, Yin; in the fourth, Mao; in the fifth, Chen; in the sixth, Si; in the seventh, Wu; in the eighth, Wei; in the ninth, Shen; in the tenth, You; in the eleventh, Xu; and in the twelfth, Hai.

Each month, set up the Huagai at the corresponding position on the ground. This is a ceremonial canopy or altar installation that symbolizes protection. Build the canopy there, set up a Platform for Ascending to Heaven, and light a Longevity Lamp to pray for a long life.

Method of the Purple Tenuity, Seven Luminaries, and Celestial Dipper for the Living

Where the Celestial Dipper (a spirit whose position is used in Daoist divination) is located, all baleful spirits and evil influences are afraid and flee; they dare not intrude.

The seven stars travel day and night across the blue heavens, with the Dipper star in front and the Celestial Dipper behind. A day is divided into twelve double-hours, and calculations begin with the Xu hour. The mnemonic says:

At Xu hour each night, take the Xu position as the starting point for the Celestial Dipper. Then begin from the position of the month’s earthly branch, moving one position for each passing double-hour, and continue in this cycle.

Another Ancient Method for the Celestial Dipper

In each month, begin from the Xu position; for each double-hour, begin from where the Star of the Broken Army is located.

Before the sun has crossed into its next station, begin from the Hai position; after it has crossed, begin from the Xu position. Usually, start from the position of the month’s earthly branch and proceed through the Hai and Xu positions in turn. At the specified double-hour, the Celestial Dipper’s position can then be determined.

Calculating the Sun’s Position

In the first and ninth months, the sun rises in the Yi direction and sets in the Geng direction; in the second and eighth months, it rises in the Mao direction and sets in the You direction; in the third and seventh months, it rises in the Jia direction and sets in the Xin direction; in the fourth and sixth months, it rises in the Yin direction and sets in the Xu direction.

In the first and ninth months, the Yi direction is the point of departure and the Geng direction the point of arrival. In the second and eighth months, enter from the Rabbit direction and reach the You direction. In the third and seventh months, enter from the Jia direction and arrive at the Xin position. In the fourth and sixth months, enter from the Yin direction and reach the Xu direction.

In the fifth month, enter from the Qian direction and exit through the Gen direction. In the tenth month, enter from the Xun direction and reach the Kun direction. In the eleventh and twelfth months, the position is Chen. These are the positions where the Celestial Heart aligns with the sun.

Determining the Moon’s Position

In the first and ninth months, first pass through the Chou position; in the second and eighth months, return to the Zi position. In the third and seventh months, the position is in the Hai direction; in the fourth and sixth months, in the Xu direction. In the fifth month, begin in the west and return to the east.

In the eleventh and twelfth months, the position is Chen. Count forward through the earthly branches to the hour, then step back one position. Next, observe the direction illuminated by the moon. This direction is associated with drawing in Qi through moonlight, a method for absorbing breath and vital energy.

The Method of Taking a Position in the Divination Form

The secrets of divining with the form are profound. Place the monthly general, determined by the month, over the hour being consulted. Once the directions are laid out, see which spirit general corresponds to the matter in question. Use this to establish the human element and arrange the day stem.

In making a judgment, look for the element that overcomes another, and take the stronger side as decisive. Also examine the relationships among the Five Phases, distinguish whether the spirit general is auspicious or inauspicious, and only then judge what the visitor is asking about.

The party in motion is the guest; the party that remains still is the host. The spirit general represents property, so examine how it overcomes or is overcome by the host and guest. If the host overcomes the property, it will not move. If the property overcomes the host, it may bring disputes or legal trouble over the property. If the guest overcomes the host, someone has come to claim something. If the host overcomes the guest, the guest is dissatisfied. If the spirit general falls in its own position, the property will not move. If the parties generate one another, there will be good fortune, and the items can be brought together.

Each combination of the Five Phases carries its own signs. When two Wood elements meet, property is hard to obtain. When two Earth elements are of the same kind, matters are delayed and reach a result only later. When two Metal elements overcome one another, nothing goes smoothly. When two Fire elements meet, disaster is likely and all matters suffer. When two Water elements meet, things are mostly auspicious. When Water enters a Fire position, a woman will have difficulty finding peace.

When Metal and Wood meet, property is hard to obtain. When two Earth elements are of the same kind, matters are delayed. When two Metal elements overcome one another, nothing goes smoothly. When two Fire elements meet, all matters suffer. When two Water elements meet, things are mostly auspicious. When Metal enters a Wood position, it is likely to cause disputes. When Fire enters a Metal position, obstacles will arise. When Wood enters an Earth position, it may bring criminal or legal trouble. When Earth enters a Water position, there will be disputes over land.

When the upper position overcomes the lower, the matter comes in from outside. When the lower position overcomes the upper, the matter will develop outward.

In general, Yin and Shen signify an honored guest; Zi, Wu, Mao, and You signify a banquet or food and drink; Si and Hai often indicate that someone has come to claim something; Chen and Xu usually presage conflict or litigation, with the matter becoming entangled and difficult to resolve.

Chou belongs to the category of copper, iron, gold, and silver. Xiaoji symbolizes women, as well as food and drink and things left over. If the four directions generate one another, the matter will be auspicious; if any of them conflict, there is little more to say—the matter will be obstructed.

This is the method known as the “True Sexagenary Cycle,” transmitted by Sun Bin. It is said to transfer the patterns of Heaven and Earth’s movements onto the palm for divination.

Method for Diagnosing Illness

After asking the patient’s age and the cause of the illness, place the monthly general over the hour being consulted about, then make a judgment in conjunction with the patient’s birth destiny. If Wood appears on the chart, say the illness involves wind; if Metal at You appears, say it is connected with the Lung Qi.

Fire indicates that there may be fever both inside and out. Water indicates a cold illness, located in the lower back. If Earth appears with a clash, sores or swelling may develop. When the Five Phases on the chart generate one another, the patient’s condition is likely to improve.

To judge the severity and prognosis of the illness, consult the “Eagle Chart” and consider the position of the noble spirit as well.

Another Method

In divining about illness, examine where the monthly general falls when placed over the hour. If it falls on one of the Four Central Branches (Zi, Wu, Mao, and You), the illness is acute. If it falls on one of the Four Cardinal Branches (Yin, Shen, Si, and Hai), it usually indicates an epidemic illness. If it falls on one of the Four Seasonal Branches (Chen, Xu, Chou, and Wei), the illness is likely to last a long time.

Then use clashes to judge how deeply the illness has taken hold. If Metal is overcome, there may be difficulty breathing; if Earth is overcome, abdominal distension; if Water is overcome, there may be many hardships; if Wood is overcome, the illness may involve the liver; if Fire is overcome, it may involve the heart. These are the key principles in the “Ten Methods” attributed in the text to Sun Bin.

Judging Whether the Patient Will Live or Die

Use the direction from which the visitor arrives to determine whether the patient will live or die, and make the judgment by combining the noble spirit with the monthly general. If the noble spirit and monthly general clash with one another, the illness is severe and may not be brought under control quickly. If the direction of the Human Origin is also damaged and the patient is unconscious and unresponsive, the illness is considered difficult to treat.

If the patient’s destiny and wealth are damaged, and Qi, Wood, and Metal are also involved, the text calls this an esoteric method.

Determining the Patient’s Fate in Life and Death

Jia and Zi paired with Si and Wu correspond to the Ninth Palace; Yi and Geng paired with Chou and Wei correspond to the Eighth Palace; Bing and Xin paired with Yin and Shen correspond to the Seventh Palace; Ding and Ren paired with Mao and You correspond to the Sixth Palace; Wu and Gui paired with Chen and Xu correspond to the Fifth Palace; Si and Hai correspond to the Fourth Palace and are the source of baleful Qi.

Next, determine which palace the patient’s birth year and destiny fall into, and note the positions of the day branch and day stem. Use these to judge which palace and lunar mansion they correspond to.

In the first method of calculation, “one is Kan, two is Earth, three is Thunder, four is Wind, and five is beyond words” assigns numbers to the trigrams or directions. It then says that the Six Ding accompany one another, and that one should investigate the origins of the Seven Dwellings and the Four Killings. Next, a person’s birth-year Heavenly Stem and Earthly Branch are combined with the day’s stem and branch to determine which palace they fall in and which lunar lodge they are linked to.

Another account also calculates from the sequence of numbers associated with Kan, Earth, Thunder, Wind, and the others, and mentions “the Nine-Fire Immortal crossing the Eight Mountains.” At the Beginning of Spring, the Gen direction is in its ascendancy, with flourishing Qi at the mountain peaks. Across the twenty-four solar terms, the sequence advances according to the directions of the Eight Trigrams. Flourishing, supporting, gestating, and waning describe different states of Qi and are not, in themselves, cause for concern. When Qi is confined or dying, however, it is said that danger may arise at night. If confined or dying Qi is accompanied by resting or depleted Qi and ghostly Sha, one should prepare a coffin and expect to return to the barren hills.

The “Division Method” lists correspondences between the Five Phases and numbers, as well as between numbers and colors: Water is one, Fire two, Wood three, Metal four, and Earth five; six through ten correspond in order to black, red, blue-green, white, and yellow. It then lists categories such as the Heavenly Division, Earthly Division, Human Division, Time Division, Traveling Division, Jia Division, Star Division, Trigram Division, and Luminary Division, each with its own set of numbers. The number remaining after the division calculation is called the lifespan number and is used to determine the number of ghosts or spirits. Their clothing colors and appearance are then identified from their location.

The “Method for Locating a Hidden Corpse” says that finding a hidden corpse—a concealed dead person or corpse spirit—is not difficult. Place the monthly general, a spirit determined according to the month, over the hour to determine its location. Then calculate using the number of Ludu; the remainder is used to determine the lifespan and the number of ghosts or spirits, whose clothing color is identified from their location. Another passage says to determine the direction from the combination of the day’s Heavenly Stems: on Yi and Geng days, first seek the direction; Bing and Xin days correspond to the Kun direction; Wu and Gui days correspond to Gongcao and the Ludu clerk; Ding and Ren days correspond to the Hai position, near the Qian direction; and Jia and Ji days correspond to the Xiaoji position. Beneath Ludu, it is said, lies a dry spring, where hidden corpses conceal themselves when Wu and Ji Qi is present. If one seeks a sign at the position that conflicts with Ludu, however, it is difficult to determine.

The “Method for Identifying Which Spirit Is Causing the Disturbance” uses the monthly general and hour at the time of divination to inspect the direction and determine the kind of spirit responsible. The Hai position corresponds to parents and is also called the Northern Dai Spirit; the Si position corresponds to a spirit of the kitchen god type; the Zi position corresponds to the Ditch Dragon and the Xuanwu Spirit; the Wu position corresponds to Tangfang, said to unsettle the mind and spirit; the Chou position corresponds to a hidden corpse and the River Earl Spirit; and the Wei position corresponds to the Central Official, or to the ghost of someone who hanged themselves.

The deity associated with the day of Yin is the Dragon Spirit of the Tree of Blades. The day of Shen corresponds to a haunting formed by vows made and meritorious deeds performed. The day of Mao corresponds to someone who died away from home; the day of You corresponds to a ghost connected with a Buddha image who died in childbirth.

Chen corresponds to the Heavenly Heart household deity; Xu corresponds to offending the household Earth God.

When identifying the spirit haunting a sick person, Shen corresponds to a haunting formed by vows made and meritorious deeds performed; Mao corresponds to someone who died away from home; You corresponds to a ghost connected with a Buddha image who died in childbirth; Chen corresponds to the Heavenly Heart household deity; and Xu corresponds to offending the household Earth God.

Method for identifying a spirit haunting a sick person

When examining an illness, first ask the person who has come for help which direction the patient’s home lies in. If the patient is in another place, identify the cause according to its direction. For example, if the patient is in the Dui direction (west), judge the cause to be the young female deity among the household gods. Determine the other directions in the same way. Then choose an appropriate time to write talismans and submit petitions, or to write a zhaizi—a Daoist document used to convey orders and command spirits and ghosts—and perform rites to drive them away.

Method for choosing auspicious and inauspicious times to use talismans

The days of Jia and Yi correspond to the hours of Yin and Mao; the days of Bing and Ding to the hours of Chen and Si; the days of Wu and Ji to the hours of Wu and Wei; the days of Geng and Xin to the hours of Shen and You; and the days of Ren and Gui to the hours of Xu and Hai.

The hours corresponding to these days should not be used to treat illness with talismans; doing so brings great misfortune.

Method for treating illness with talismans

Once the person requesting a talisman has determined the hour, use “the month general over the hour” to inquire into the patient’s condition. This method selects the appropriate month general for the month and places it over the hour being used to calculate the good and ill fortune of the time. Carry the resulting arrangement to the patient’s birth position and check whether it is subject to a clash; then examine it carefully together with the established hour and the cyclical influences. In the first month, begin at the Hai position and arrange the twelve spirits in reverse order. If the patient’s birth position is not subject to a clash, using talisman water at the chosen hour will bring peace.

Taboos for using talismans in the twelve months

The following are the directions or spirits to avoid when using talismans in each month:

The original text lists only “Ding, Bing, Yi” under “Heavenly Soul.”