《黃帝太一八門逆順生死訣》

This scripture discusses the Daoist cultivation techniques of the "Eight Gates and Hidden Jia" (Bamen Dunjia) numerology and talismanic practices, which I will explain in sections:

Regarding the arrangement of the "Eight Gates and Hidden Jia":

In Yang遁 (Yang Qi circulation) from Jiazi to Jiawu, the sequence follows Jia, Bing, Wu, Geng, Ren in forward progression. For example, Jiazi corresponds to "Rest Gate" (Xiumen), Jiawu to "Harm Gate" (Shangmen), Jiashen to "Open Gate" (Kaimen), etc.

In Yin遁 (Yin Qi circulation) from Jiazi to Jiawu, the sequence follows Yi, Ding, Ji, Xin, Gui in reverse order. For instance, Jiazi corresponds to "Scenery Gate" (Jingmen), Jiawu to "Alarm Gate" (Jingmen), etc.

The correspondence between solar terms and palace positions:

Winter Solstice aligns with the first palace, Spring Equinox with the third, Start of Winter with the sixth, Start of Spring with the eighth, Summer Solstice with the ninth, Autumn Equinox with the seventh, Start of Summer with the fourth, and Start of Autumn with the second.

Talisman creation and usage methods:

1. To make the "Divine Radiance Facing Truth Dispelling Knots Protecting Pregnancy Talisman" (Shenjing Chaozhen Sanjie Baotai Fu): During one's birth year animal cycle, face east to draw sixty talismans. Seal two with yellow wax, cut into sixty small pieces using cinnabar as base. Each morning facing east, hold a talisman in the palm while reciting incantations.

The incantation invokes divine protection and exorcism. After recitation, blow on the talisman, hold it in the mouth, then swallow the sacred water while silently reciting the "White Tiger Dispelling Knots Imperial Incantation" (Baihu Sanjie Dizhou).

Medicine preparation method:

Grind realgar, orpiment, and cinnabar (half an ounce each) into fine powder, mix with live rabbit blood from the twelfth lunar month to form wutong seed-sized pills. For use, dissolve one pill with saliva to apply on palms, recite the Five Directions divine incantation, then place ten or seven copper coins under the head for efficacy.

Final section contains invocations to the Five Directions deities:

Respectively summoning the "Great Golden Summit Free-Wheel King Divine Seals" (Dajinding Zizai Lunwang Shenyin) of East, South and West, coordinated with protector deities like Muzha, Huozha, and Jinzha.

This scripture primarily records comprehensive Daoist cultivation methods integrating directional alignments, solar terms, talismans, and medicinal preparations, belonging to the esoteric numerology system of Daoist practice.

This scripture primarily explains several practical Daoist ritual techniques and talisman application methods:

1. Deity Invocation Ceremony: One must respectfully invite the "Great Golden Summit Free-Wheel King" (a Daoist guardian deity) from the northern and central directions to descend. This requires using the "Divine Seal" along with incantations like "Water Zha Command" and "Earth Zha Command."

2. Jade Maiden Concealment Technique (Invisibility Method):

• Before performing the ritual, bathe, change into clean clothes, and sincerely burn incense
• Prepare one portion of black spirit money and seven parts jujube soup as offerings facing north
• Recite specific mantras seven times before burning the talisman paper
• After the ritual, one must not remove clothing while sleeping overnight and should visualize meeting the desired person with eyes closed

3. Form-Gathering Technique (Physical Transformation):

• Must be performed in coordination with special "Gang Steps" (Daoist ritual footsteps)
• When stepping down, one must not look back
• Upon completion, recite the praise verse: "The Heavenly Dao has eight gates, earthly Qi flows with the wind..."

4. Key points for using talismanic seals:

• Ideally crafted from jujube wood struck by lightning (1.2 inches in size)
• When such wood is unavailable, one may draw the talisman with cinnabar on paper
• Carrying it on one's person yields the best effect

5. Jade Maiden Solitary Void Method (Military Strategy Secrets):

• Traditionally said to be military tactics taught by the Nine-Heaven Mystic Maiden to Li Jing during Emperor Taizong's Tang dynasty
• Utilizes the "solitary void" positions (auspicious/inauspicious directions) of the sixty Jiazi cycles
• In battle, "avoiding the solitary and striking the void" (evading inauspicious positions to attack favorable ones) ensures invincibility

6. Yellow Emperor's Divine Talisman:

• On odd-numbered days, draw the Three Stars Talisman on the left palm
• On even-numbered days, draw the Four Stars Talisman on the right palm
• When gambling, one must sit in the day's prosperous Qi direction to guarantee victory

These techniques all emphasize sincerity, specific ritual procedures, and proper talisman usage, maintaining that correct methods will fulfill one's intentions. The scripture concludes by specially noting that when using the "Three Wonders" (special talismanic methods), secrecy must be maintained to avoid revealing celestial secrets.

The Yellow Emperor's Supreme One Eight Gates Reverse and Obverse Life-Death Formula primarily explains the calculation methods for "solitary and void" (guxu) directional positions and related sacrificial rituals. Here's a section-by-section explanation:

Regarding monthly flourishing Qi (vital energy) directions:

• First, fifth, and ninth months: Flourishing Qi resides in the South
• Second, sixth, and tenth months: Flourishing Qi resides in the East
• Third, seventh, and eleventh months: Flourishing Qi resides in the North
• Fourth, eighth, and twelfth months: Flourishing Qi resides in the West

Solitary and void positions within the six Jia cycles (ancient celestial stem-branch dating system, each cycle comprising 10 days):

Jiaxu cycle: Solitary positions at Shen (West-southwest) and You (West), void positions at Yin (East-northeast) and Mao (East)

Jiazi cycle: Solitary positions at Xu (Northwest) and Hai (North), void positions at Chen (East-southeast) and Si (South-southeast)

(Other cycles follow this pattern, listing corresponding solitary and void positions)

Daily solitary and void positions:

Zi day: Hai (North) as solitary position, Si (South-southeast) as void position

Chou day: Zi (North) as solitary position, Wu (South) as void position

(Other days follow this pattern, listing daily corresponding positions)

Diurnal solitary and void positions:

• Sunrise: Solitary at Zi (North) and Chou (North-northeast), void at Wu (South) and Wei (South-southwest)
• Noon: Solitary at Yin (East-northeast) and Mao (East), void at Shen (West-southwest) and You (West)
• Dusk: Solitary at Shen (West-southwest) and You (West), void at Yin (East-northeast) and Mao (East)
• Midnight: Solitary at Xu (Northwest) and Hai (North), void at Chen (East-southeast) and Si (South-southeast)

Sacrificial method (a distinctive Daoist ritual):

On the night of Gengshen day, facing North, prepare:

1. Seven bowls of jujube tea

2. Seven portions of spirit money (ritual paper money)

3. Seven cloud-horses (paper horses)

4. Incense, candles, and five kinds of fruit

5. Fifteen Tongbao coins (ancient currency), placing one before the incense and storing the rest in a box atop the incense

Ritual steps:

1. Offer sincere prayers

2. Cast the coins from the box

3. Tie coins with characters facing up using blue silk ribbons, those without characters using black silk ribbons

4. Hold coins in both hands while silently reciting the incantation

Incantation text:

"Heaven is tranquil, earth is tranquil, solitary-void divine spirits follow my will, never leaving my side. With utmost urgency according to the statutes, by this command!"

(This follows the standard Daoist imperative formula)

Finally, it enumerates the names of the twenty-eight lunar mansions (Jiao Wood Dragon, Kang Metal Dragon, etc. - part of ancient Chinese astronomical systems).

This passage explains two important calculation methods from the ancient Daoist "Qimen Dunjia" (Mystical Gates and Hidden Stems) system: the Five Talismans Timing Method and the Eight Gates Dunjia Method.

[Five Talismans Timing Method]

This method determines auspicious times based on the Heavenly Stems and Earthly Branches:

• On Jia days (days with the Heavenly Stem Jia), auspicious time begins at the Yin hour (3-5am)
• On Ji days, it starts at the Wei hour (1-3pm)
• On Yi days, from Mao hour (5-7am)
• On Geng days, from Shen hour (3-5pm)
• On Bing days, from Si hour (9-11am)
• On Xin days, from You hour (5-7pm)
• On Ding days, from Wu hour (11am-1pm)
• On Ren days, from Hai hour (9-11pm)
• On Wu days, from Chen hour (7-9am)
• On Gui days, from Zi hour (11pm-1am)

This cycle repeats continuously.

[Eight Gates Dunjia Method]

This calculates the position of "Rest Gate" (one of the Eight Gates representing an auspicious direction):

1. The Rest Gate moves one position (palace) every three days

2. Its movement follows this sequence: Kan (North) → Kun (Southwest) → Zhen (East) → Xun (Southeast) → Qian (Northwest) → Dui (West) → Gen (Northeast) → Li (South), then repeats

3. The scripture details the Rest Gate's position throughout the 60-day Jiazi cycle starting from the Jiazi day

[Heavenly Mysterious Maiden's Celestial Revelation]

This section presents mnemonic formulas:

1. Five Talismans timing formula:

Jia-Yin, Ji-Wei, Yi-Mao, Geng-Shen, Bing-Si, Xin-You, Ding-Wu, Ren-Hai, Wu-Chen, Gui-Zi

2. Eight Gates initiation formula:

• Zi hour (11pm-1am) on Jia, Ren, or Wu days: Kan Palace (North)
• Mao hour (5-7am) on Ding, Xin, or Yi days: Kun Palace (Southwest)
• Yin hour (3-5am) on Bing days: Qian Palace (Northwest)
• Mao hour on Ji or Gui days: Dui Palace (West)
• Wu hour (11am-1pm) on Jia, Geng, or Wu days: Zhen Palace (East)
• You hour (5-7pm) on Ding or Xin days: Xun Palace (Southeast)
• Wu hour on Bing, Ren, or Gui days: Gen Palace (Northeast)
• Si hour (9-11am) on Yi days: Li Palace (South)

These methods were primarily used in ancient times to select auspicious times and directions for military operations, travel, and other important activities. The "Five Talismans" and "Eight Gates" in the scripture represent key concepts in Daoist numerology, symbolizing different spatiotemporal energies and auspicious/inauspicious orientations.

Interpretation of the "Yellow Emperor's Taiji Eight Gates Life-Death Reversal Formula"

On Auspicious Directions:

To seek wealth, proceed toward the Shengmen (生门, Life Gate) direction. For hunting, choose the Simen (死门, Death Gate). Long journeys are best undertaken via the Kaimen (开门, Opening Gate), while meeting dignitaries is most favorable through the Xiumen (休门, Resting Gate). When fleeing from thieves, escape toward the Jingmen (惊门, Startle Gate). For concealment from trouble, use the Dumen (杜门, Obstruction Gate). To collect debts, head for the Shangmen (伤门, Harming Gate), and for fine dining, seek out the Jingmen (景门, Scenic Gate).

Wuzi Yuan Calculation Formula:

In years of Jia or Ji, begin counting from Bing. For Yi or Geng years, start with Wu. In years of Bing or Xin, commence with Geng, while Ding or Ren years follow Ren. For Wu or Gui years, how to calculate? Start ascending from Jiayin. This secret method can evade military disasters and enhance martial prowess, but it must not be lightly disclosed to outsiders.

Liu Zinan's Disaster-Aversion Method, Learned from Daoist Master Yin Gong:

This technique guards against epidemics, venomous beasts, armed conflict, and all misfortunes. Preparation: Take two liang each of realgar (雄黄) and orpiment (雌黄), two and a half liang of calcined alum (矾石), one liang of processed "ghost arrow" (鬼箭羽, may substitute with night-shining wood), one and a half liang of Tribulus terrestris (白蒺藜), one and a half liang of hammer handles (铁锤柄), one liang of stove-bottom ash (灶心灰), and one and a half liang of charred goat horn (羖羊角). Grind these into fine powder, blend with egg yolk and blood from a red rooster's comb, then form into triangular pills the size of almonds. Carry five in a red silk pouch—soldiers wear it at the waist, civilians hang it at their doors—to neutralize all military and bandit threats. This formula, transmitted by the "Green Ox Daoist" to Huangfu Long, then to Emperor Wu of Wei, proves infallible in practice.

Formula for Wind-Dispelling Dusheng Dan (独胜丹):

Equal parts Aconitum (草乌), pyrolusite (无名异), and fermented black beans (淡豆豉), plus two qian each of frankincense (乳香) and myrrh (没药). Grind into powder, mix with rice vinegar, and form into wutong seed-sized pills coated with cinnabar and musk. Take two pills per dose with tea or wine.

Ritual for the "Flying Crane Method":

On midnight of Gengshen or Jiazi days, prepare seven gold papers, one batch of jiangzhen incense (降真香), and seven paper cranes. Stand at the Zhonggang position facing north, knock teeth thirty-two times, and arrange the cranes in the Big Dipper formation. With the right hand forming the sword-seal mudra (剑诀), recite the incantation (text omitted in original).

(Note: Measurements: 1 liang ≈ 30g; 1 qian ≈ 3g. "Knocking teeth" refers to a Daoist ritual teeth-tapping practice.)

This passage contains several Daoist cultivation and medical techniques, which I will explain one by one:

Regarding the "Seven Blows to Seven Places" incantation practice:

One must blow on paper seven times until it appears scorched before performing the ritual. The incantation reads: "The Great Yang transforms bones, swiftly attach to my body; the Five Decrees of Lao Jun (the Supreme Lord Lao's five commands) can aid earthly spirits; if you wish to fly-step, clouds will carry you ceaselessly." After reciting seven times, pronounce the character "she" (absorb) to draw in Qi from the Big Dipper and swallow it. Practice this morning and evening seven times each for fourteen days. At dawn, perform it with the right hand in Sword Mudra (a Daoist hand seal), said to enable traveling a thousand li (Chinese miles) daily.

Formula for Divine Travel Powder:

Grind equal parts of lac, datura seeds, aconite tips, banana roots, frankincense, and myrrh into powder. Mix with ginger juice and apply to feet before wearing new straw sandals—claimed to allow thirty li of daily travel. The effect dissipates after crossing water.

Fasting Elixir Recipe:

Equal parts sliced fritillary bulbs (with cores removed) and fermented steamed cakes, ground and baked into pills the size of phoenix tree seeds. Take thirty pills each morning on empty stomach with cold water. Avoid hot foods and chilled wine during use. To neutralize the elixir, consume hot soup or wine. Contraindicated with monkshood preparations.

On cultivation principles:

When "Heaven activates its killing mechanism" (critical moments of Yin-Yang transformation), dragons and snakes hibernate or emerge seasonally. If humans can use true Yang (primordial Yang Qi) to overcome Yin pathogens, it harmonizes the Hundred Spirits, connects blood vessels, generates fluids in the Five Viscera, achieving longevity and clear vision.

When "Humans activate their killing mechanism":

Through cultivation where Kan (Water, Moon, Mercury) and Li (Fire, Sun, Lead) intersect, and Dragon-Tiger unite, one eradicates evil and nurtures vital Qi. Quoting the True Man of Great White: this embodies the profound principle of inverted Five Phases and reversed Yin-Yang.

Appended wound-wind treatment:

Fry chastetree berries without quantity restriction for medicinal use.

This scripture primarily records several Daoist medicinal formulas and an extraordinary encounter narrative:

[Medicinal Formulas]

1. Bone Injury Remedy: Fry yellow chaste tree seeds and red mustard seeds until golden, then grind into fine powder. Take two qian doses with warm wine, applying the dregs as a poultice on the injured area. Drink copiously until intoxicated—this will alleviate pain.

2. Chest Constriction Formula: Grind puffball fungus (Lycoperdon) into powder, mix with ginger juice and melted oxhide gelatin, then spread on leather paper for topical application.

3. Jade Terrace Elixir (for heatstroke): Grind equal parts raw sulfur and alum into powder, knead with flour and water to form wutong seed-sized pills. Take ten pills per dose.

4. Knife Wound Hemostatic Powder: Stir-fry one liang of true dalbergia wood with two qian of alum, then grind. Apply directly to wounds.

[Story from the Scripture of the Mysterious Maiden of the Great Yin]

This recounts Zhang Qun's cultivation journey: After prolonged ascetic practice and seeking the Dao, he encountered a miraculous vision while walking alone under moonlight during the second watch. Multicolored auspicious clouds appeared in the southwest, revealing a celestial maiden who identified herself as "the Maiden of Celestial Tending, Ding-Chou." She informed Zhang that though he aspired to immortality, he lacked the predestined connection (xianyuan) and required hundred-day purification before receiving transmission. At the appointed time, the maiden descended again, bestowing a Daoist manual containing methods like the "Three Vehicles of Essence Return" (huanjing sanche). She explained: cultivating invisibility arts requires accumulating benevolent virtue (rende), while chivalric methods demand resolute action. Even without achieving true immortality, three years of practice could make one a "stubborn immortal" (wanxian) living a thousand years.

(Note: "Stubborn immortal" refers to terrestrial immortals (dixian) who attain longevity without ascension; "Three Vehicles of Essence Return" denotes a Neidan method for refining essence into qi.)

The Yellow Emperor's Supreme One Eight Gates Method for Reversing Fortune and Transcending Life and Death reveals esoteric techniques for cultivating invisibility and crafting ritual seals:

Key cultivation principles:

To practice this method, one must maintain filial piety and compassion. Visible results manifest after one year of dedicated practice. With three years of diligent cultivation, practitioners attain the ability to manifest myriad transformations. However, only those predestined with Daoist affinity may receive these teachings.

The foundation for mastering invisibility arts lies in cultivating loyalty, filial devotion, and righteous conduct. Practitioners must refrain from oppressing others and eradicate wicked thoughts to return to the orthodox path. Before practice, prepare a dedicated meditation bed in a purified chamber and make ritual offerings of sacred water to the Six Ding Jade Maidens (Daoist guardian deities).

Practice method:

At the Zi hour (11pm-1am) daily, sit in stillness on the bed with closed eyes, visualizing the bed transforming into a ritual seal. The specific sequence:

• First visualize the Dingmao Jade Maiden in the northeast corner wielding a blue serpent sword
• Next visualize the Dingwei Jade Maiden in the southwest corner holding a yellow-white serpent sword
• Then visualize the Dingyou Jade Maiden below bearing a yellow sword

After silently reciting the incantation 180 times, continue visualization:

• Dinghai Jade Maiden enters through the nostrils (the human gate) into the heart
• Dingmao Jade Maiden enters through the left ear (the wind gate)
• Dingsi Jade Maiden enters through the right ear (the ghost gate)
• Dingwei Jade Maiden enters through the mouth (the earth portal)
• Dingchou Jade Maiden enters through both eyes (the celestial gates)

Important precautions:

• The ritual seal must always be worn on the left hand and never removed. When using the restroom, place it in a clean location and wash hands before reattaching.
• After practice, one may dream of climbing mountains, crossing waters, combat scenarios, or see female attendants. These visions indicate the Six Ding Jade Maidens' manifestations and should not cause alarm.

Seal crafting method:

The ritual seal must be carved from lightning-struck jujube wood. Authentic material is tested by placing the wood in water - genuine specimens will move spontaneously.

This scripture primarily explains two Daoist ritual practices: crafting a divine sword and the iron burial cultivation method. Here's a plain explanation:

Regarding the divine sword crafting method:

1. Prepare fifteen taels of raw iron. In a purified space, make offerings with six cups of wine and petition the Jade Maiden (a Daoist goddess): "This disciple seeks to cultivate methods for protection, longevity, and vanquishing evil spirits, wishing to forge one divine sword."

2. Dig a pit 1.3 Chinese feet deep in the eastern direction. Perform the Gangbu ritual steps (Daoist ceremonial footwork) while reciting the Liuding incantation (referring to six yin deities). Bury the iron for ninety days.

3. After retrieval, have a blacksmith forge it on a Jiazi day at dawn. Once completed, present the sword before the Jade Maiden as offering.

4. On every Liuding day (auspicious dates), sharpen the blade with lion's blood. The sword measures 1.2 Chinese feet, symbolizing the twelve months of a year.

Concerning the iron burial cultivation:

1. Practitioners must first forge a sword and wear the Mystic Maiden's Seal (a talisman granted by the Nine Heavens Mystic Maiden), engaging in visualization (meditation), incantation recitation, and talisman ingestion.

2. Upon achieving mastery, practitioners reportedly gain the ability to travel thousands of miles overnight, freely ascending mountains and entering waters, earning the title "Wind Wanderer."

3. Master Guiguzi (a renowned Daoist figure) often consumed ashes from burned seals while reciting incantations eighteen times. Through midnight meditation on transformation techniques during Liuding days, practitioners allegedly attain fire immunity, water walking, and invulnerability to weapons.

4. Before cultivation, one must ingest thirty Eight Officials talismans (special ritual scripts). After ten days, vivid dreams will occur—these strange visions signal progress rather than danger.

5. Specific method: At midnight (11pm-1am) on the fifteenth day of each month, sit on the bed with hands hanging down while pressing the second finger joint. With closed eyes, visualize the bed as a seal corner, merging one's body with the talismanic power.

Both methods emphasize performing rituals at precise times using specific ceremonial objects (raw iron, lion's blood), combined with Daoist cultivation techniques like visualization, incantations, and talisman ingestion to attain extraordinary abilities or protective effects.

This scripture expounds the cultivation methods of the "Six Ding and Six Jia" (Liuding Liujia) divine guardian system in Daoism, detailing how to summon protective deities through visualization (cunxiang) and incantations. Here is the modern interpretation:

During practice, first visualize bronze swords gradually appearing around your body—from the soles of your feet to every strand of hair—until your entire form is enveloped in blades. Then press the knuckle of the little finger while visualizing green Wood Qi (Mu Qi) surging from the liver to fill heaven and earth. After reciting the incantation 360 times, draw the Wood Qi back into the liver. On the Dingmao day (a specific day in the sexagenary cycle), repeat this practice six times.

On the Dinghai day at midnight, treat your bed as a ritual seal, let your arms hang loosely to expose your body, and press the knuckle of the third finger. Visualize black Water Qi (Shui Qi) pouring from the kidneys to permeate the cosmos. After chanting the incantation 360 times, return the Water Qi to the kidneys. The same applies to the other "Six Ding" days (Dingmao, Dingchou, Dinghai, etc.), each corresponding to one of the Five Phases (Wuxing) and their associated organs. Each organ requires 60 consecutive days of practice, with 360 incantations daily. Mastery of this method allows every pore of the body to manifest blades at will.

Zhang Qun remarks: Practicing this method for less than three years can make one a "Yixia" (a cultivator with supernatural abilities), but emphasizes that it must only be passed down from father to son. Before practicing sword techniques, one must first wear the Six Ding Seal and recite the invisibility incantation. Nighttime activities performed this way are called "Ghost Knight" (Guixia).

The text further details the characteristics and incantations of three Ding deities:

1. Dingmao Deity: Rabbit-headed with a human body, clad in black robes and wielding a sword, capable of slaying demons. The incantation summons the jade maiden protector Wenbo (courtesy name Rengao), who commands wind and rain.

2. Dingchou Deity: Ox-headed with a human body, dressed in yellow robes and holding a sword tablet, specialized in eliminating plague spirits. The incantation calls upon the jade maiden Wengong (courtesy name Rengui), who can cause malevolent people to perish suddenly; nightly recitation grants longevity.

3. Dinghai Deity: Boar-headed with a human body, wearing red robes and bearing a sword tablet, able to subdue fierce ghosts. The incantation invokes the jade maiden Wentong (courtesy name Renhe) for protection, rendering one impervious to all evils.

All incantations conclude with "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulüling), a standard Daoist phrase commanding immediate execution.

This scripture elucidates Daoist methods employing the Six Ding and Six Jia (Daoist guardian deities) generals along with yin talismans (fulu) for exorcism and personal protection:

1. Descriptions of the Six Ding generals' appearances and functions within different ten-day celestial cycles:

• The Dingyou deity of the Jiawu cycle appears with a rooster's head and human body, clad in red armor, capable of dispelling misfortunes
• The Dingwei deity of the Jiachen cycle manifests as a ram-headed warrior wielding a halberd, empowered to slay evil spirits, demolish illicit shrines, and fulfill devotees' wishes
• The Dingsi deity of the Jiayin cycle takes form as a serpent-headed figure in purple robes bearing a sword, commanding local earth deities to obey orders

2. Protective incantations:

• Reciting these mantras ensures safety, dissolves obstacles "as massive as Mount Tai," and opens the golden gates (celestial portals)
• Six Ding deities guard the practitioner's sides while Six Jia protectors shield front and rear

3. Cultivation techniques:

• Requires one year of dedicated practice to master
• Upon completion, adepts gain the ability to traverse ten thousand li daily, pursuing evildoers across mountains and rivers - such masters are called "wind knights"

4. Six Yin Talismans:

• Lists six esoteric talismans including Dingmao and Dingchou variants

5. Secret mantras from the Duren Jing (Scripture on Salvation):

• Contains mystical verses said to cure illnesses, refine the soul (shen), and ultimately enable celestial ascension
• References qi from the "Jade Pure Eastern Extremity" (one of Daoism's highest heavens) descending for protection

6. Body purification method:

• Uses specific hand seals (Kan-pattern mudra) to draw qi from the northwest for physical purification

These practices reflect the Daoist tradition of invoking deities, employing talismanic magic, and cultivating internal energy (neigong) to attain supernatural abilities and divine protection. The Six Ding and Six Jia represent common guardian spirits, while yin talismans serve as vital ritual implements in esoteric practice.

This scripture records several Daoist ritual methods and incantations, primarily concerning exorcism, subduing wild beasts, and spirit communication. Here is the vernacular explanation:

【Purifying Heaven and Earth Incantation】

Using the Chen hand mudra (a specific hand gesture) while drawing energy from the Tian Gang stars (the Big Dipper) to purify a space.

【Binding Evil Spirits Method】

Forming the Dou seal (a hand gesture shaped like the Big Dipper) to absorb spiritual energy from the northwest direction for restraining malevolent entities.

【Subduing Tigers, Wolves and Venomous Creatures Incantation】

Ritual steps:

1. Form the Dou seal with the right hand, draw a talisman on the palm inscribed with "tigers, wolves, and venomous creatures," encircling it five times

2. Press the thumb on the Yin position (tiger position in the Earthly Branches)

3. Recite seven times: "Heaven's gate suppresses demons' gate, fierce beasts shall flee beyond"

4. Repeat the same on the left palm with the incantation: "Moonlight shines brightly for ten thousand li, all viciousness dare not arise"

【Dream Visitation Method for Meeting Nobles】

Preparation ritual:

1. First perform transformation (enter a specific meditative state)

2. Stand facing the Heavenly Gate direction while holding a sword in the right hand

3. Write the five characters "Metal, Wood, Water, Fire, Earth" in the air with the sword

4. Step back into a T-stance

5. Walk five steps from the "Earth" position to the "Metal" position

6. Spray consecrated water while reciting the incantation seven times (summoning thunder gods and lightning deities for assistance)

【Talisman and Incantation Usage Protocol】

1. Draw five talismans, each clearly indicating its purpose

2. Prepare ritual offerings (for deities like the Red-Headed General)

3. Specify exact timing, name of petitioner, and requested matter

4. For dream communication, state: "At the third watch tonight, please deliver a dream message to [name]"

5. Promise additional offerings upon fulfillment

6. Finally burn the paper offerings and complete with water spraying

【Important Notes】

These ritual methods must be used secretly and never casually disclosed, lest divine punishment be incurred. All ceremonies must follow prescribed formats precisely.

(Note: "Tian Gang" refers to the Big Dipper; "Dou seal" is a hand gesture imitating the Dipper's shape; "Yin" corresponds to the tiger position in the Earthly Branches system; "spraying water" means expelling consecrated water from the mouth)