《太上赤文洞神三籙》

This scripture records the transmission history and miraculous efficacy of the Taishang Chiwen Dongshen Sanlu (Supreme Vermilion Script of the Three Cavern-Spirit Registers). The main contents are as follows:

This classic was compiled by Tao Hongjing of the Liang Dynasty (known as Master Zhenbai) and annotated by Li Chunfeng of the Tang Dynasty. Tao Hongjing stated that the original Chiwen Dongshen Sanlu was divided into three parts, transmitted through figures like Ge Hong and Bao Jing, though the exact lineage remains unclear. He encountered an ancient manuscript written in blue-gold ink among the people, featuring calligraphy typical of the Qi-Liang period. Despite its antiquity, the Fulu (talismans and registers) were exquisitely rendered. His Daoist friend Zhang Qiao tested them and found them remarkably efficacious.

The scripture records that this Zhouyi Neiwen (Inner Text of the Zhou Changes) was first transmitted by Fuxi to Shennong, who used it to guide agriculture and medicine. Later, the Duke of Zhou employed it to interpret the Zhouyi, Jiang Taigong used it to assist King Wu of Zhou in overthrowing the Shang Dynasty, and Confucius relied on it to comprehend the profound principles of the Zhouyi. Historical figures like Guan Zhong, Sun Bin, Fan Li, and Zhang Liang all inherited this method. Notably, Sun Bin is described as the "essence of the white tortoise," possessing extraordinary military prowess.

The method for using the scripture is as follows: reciting specific incantations daily for forty-nine days will summon divine spirits to one's ear (known in Daoism as the "listening palace" position), revealing all worldly affairs. Whether predicting the outcome of battles, capturing thieves, or foreseeing auspicious or inauspicious events, one can gain foreknowledge. The text emphasizes that this was a common cultivation method used by divine beings and perfected individuals during times of peace.

(Note: The character "籙" refers to Daoist Fulu [talismans and registers], "赤文" denotes scriptures written in cinnabar, and "洞神" means comprehending the divine.)

This passage describes a Daoist ritual method from the Taishang Chiwen Dongshen Sanlu (Three Registers of the Numinous Cavern), detailing how to summon two divine beings for divination and problem-solving. I'll explain it section by section:

1. Divine Functions:

• Two deities will accompany the practitioner. One dressed in green stands by the left ear to report matters, while another in purple silk robes stands by the right ear.
• They can foresee visitors' intentions and answer all questions—from affairs of state to personal fortunes. With sincere incantation recitation, the deities manifest immediately.

2. Operational Steps:

• First recite the incantation 100,000 times to establish foundation
• Before each inquiry, recite the incantation seven times
• The deities will promptly appear before the hall, accurately revealing desired information

3. Specific Incantation and Talisman Use:

• The spell is "𩲩魅魋𩴃勑熬摄" (a ghost-subduing incantation)
• Choose a Liujia day (auspicious Daoist date), draw the talisman with cinnabar
• Burn the talisman to ashes, mix with water, apply to the seven orifices (eyes, ears, nose, mouth), drink the remainder
• Draw a new talisman to carry—this enables divine manifestations

4. Sacrificial Requirements:

• Every Jiazi day, offer dried venison or mutton
• During sacrifice, chant: "May the furnace unite with Li spirits; may myriad sages connect heaven and earth's gates"
• The practitioner may consume offerings, but must keep rites secret

5. Eastern Zhen Talisman (corresponding to the eastern direction):

• The associated deity wears blue garments and crown, appearing feminine
• Before dawn, face east and ingest five talismans with well water

Important Notes:

• Best performed during Zi (11pm-1am) or Chou (1-3am) hours—the transition of Yin-Yang
• The complete ritual cycle lasts 60 days and must be repeated continuously
• Maintain absolute sincerity with continuous incense offerings

This scripture documents the Daoist "ear-reporting deity" technique, where specific rituals enable divine beings to whisper fortunes. It emphasizes sincere devotion and strict procedural adherence for efficacy.

The Taishang Chiwen Dongshen Sanlu scripture records methods for cultivating the Eight Directional Spirit Talismans (Fulu), along with a secret technique called the "Jade Maiden Soul-Entrancing Method." Here is a simplified interpretation:

[Eight Directional Spirit Talisman Cultivation]

Each talisman corresponds to a deity of a specific direction and must be ingested at mao hour (5-7 AM) while facing the designated direction, using well water drawn at dawn:

1. Northeast Gen Talisman (艮符): Associated with the Black-Robed Divine Lord. Ingesting five talismans enables communication with deities.

2. Southeast Xun Talisman (巽符): Linked to the Blue-Headed Goddess. Ingesting five grants knowledge of fortune and misfortune, as well as enlightenment.

3. South Li Talisman (离符): Connected to the Red-Robed Goddess. Mastery summons divine beings spontaneously.

4. Northwest Qian Talisman (乾符): Aligned with the Black-Robed Male Deity. Ingesting five causes the deity to manifest visibly.

5. Southwest Kun Talisman (坤符): Related to the Yellow-Robed Elder Mother. Ingesting three allows direct dialogue, with remarkable efficacy.

6. West Dui Talisman (兑符): Tied to the White-Robed Goddess. Ingesting five reveals foreknowledge of life, death, and fate.

7. North Kan Talisman (坎符): Corresponding to the Black-Robed Divine Lord. Ingesting five bestows supernatural abilities.

[Practice Requirements]

The practice must be performed continuously for 49 days. Each night, face north while burning incense and lighting the Seven-Star Lamps (a Daoist ritual arrangement of seven lamps), reciting incantations with sincere devotion. The text emphasizes unwavering commitment—negligence or disrespect may bring misfortune to seven generations of ancestors.

[Jade Maiden Soul-Entrancing Method]

This technique, transmitted by ancestral masters for dream travel, involves:

1. Having a child sleep first while reciting the "Immovable Venerable Sage Subjugation" incantation.

2. Folding black paper for the child to hold in their mouth, then covering their head with cloth.

3. Blowing breath onto the sleeper while chanting to summon the Four Great Divine Generals and the Soul-Entrancing Jade Maiden.

4. Pressing the thumb against the sleeper’s "Three Contemplation Platform" (the brow region between the eyebrows).

Note: These talismanic methods belong to esoteric Daoist traditions, with strict prohibitions against casual transmission. Modern readers should approach such records as reflections of ancient religious practices, maintaining a rational perspective.

This scripture records a set of Daoist talismanic incantations (fulu) and cultivation methods for dream control, comprising twelve distinct dream spells with specific functions and operational procedures:

【Twelve Dream Spell Functions】

1. Self-Entry Dream: First absorb the Qi (vital energy) from the five directions (the spiritual energies of east, south, west, north, and center), then blow the Qi onto your body as if drinking two bowls of tea. While sitting in stillness, silently recite "Immovable Venerable Sage" to aid concentration. After perceiving visions, continue chanting to summon the Four Great Divine Generals (Daoist guardian deities) and Jade Maidens (celestial nymphs) for assistance.

Spells 2-12 correspond to:

• Home-Leaving Dream Spell
• Dream-Inducing Spell (for others)
• River-Crossing Dream Spell
• Mountain-Visioning Illusion Spell
• Underworld Dream Spell (communicating with the deceased)
• Mortal Realm Dream Spell (communicating with the living)
• Cloud-Riding Spell
• Home-Returning Dream Spell
• Celestial Eye Opening Spell (to see spirits)
• Nine Heavens Soul Travel Spell (ascension experience)
• Universal Dream Spell

【Operational Methods】

1. Preparation: Sit upright facing northwest in a purified chamber, visualizing the Big Dipper enveloping your crown. Imagine the Black Tortoise (Xuanwu, the northern divine creature combining turtle and snake) entering your mouth, then hold your breath without exhaling.

2. Talisman Requirements: Use a new brush dipped in cinnabar to draw talismans on paper while maintaining breath retention. Each incantation requires two special talismans (fulu).

3. Usage: At night, pass the talismans through incense smoke, burn them into ashes over a lamp, then ingest with perfumed water before sleeping alone for effect.

4. Cultivation Requirements: Burn incense and arrange the Seven-Star Lamp (an oil lamp formation mimicking the Big Dipper) for seven consecutive nights, reciting each spell twice nightly. Mastery requires forty-nine days (seven times seven cycles). Effectiveness depends on sincerity—disrespect renders it void.

【Additional Techniques】

1. Direct Head Method: Write with cinnabar using the Five Directions Seal (representing five directional deities), burn to ashes, dissolve in warm water while chanting Five Directions Divine Spells, then wash hair and eyes.

2. Vanishing Shadow Method (invisibility): Original text lacks details, presumably related to bodily concealment.

Note: These techniques belong to the secret arts within the "Three Registers" (sanlu) system of Daoism and require master guidance. The practices—including internal refinement (breath retention and visualization), talisman-incantation synergy, and purification rituals (zhaijiao)—embody the Daoist cultivation philosophy of "cosmic resonance between heaven and humanity."

This scripture records several specific methods for performing Daoist magical arts, all requiring the use of the "Five Directional Seals" (symbolizing the deities of the five directions) along with incantations:

Invisibility Technique: Press the Five Directional Seals onto the body or head while reciting the sacred incantation, and one will become invisible among crowds. However, it specifically warns against giving rise to greed when seeing valuables.

Lock-Opening Method: Form the Fire Seal with the left hand and the Wood Seal with the right hand, first reciting the Wood Incantation followed by the Fire Incantation. Use the little finger of the right hand to write the character for "Fire" (火) on the ground, then pinch the Fire Seal, and the lock will open by itself.

Illumination Technique: Place the Five Directional Seals inside a container. At the second watch of the night (around 9–11 PM), take the container out and walk ten paces. After reciting the incantation, return the seals to the container, and the entire room will become as bright as daylight.

Light-Body Technique: Attach the Five Directional Seals to the soles of the feet, form the seals, and recite the incantation. The body will then become as light as a feather, able to rise a hundred feet into the air with the wind.

Water-Crossing Method: When crossing a river, place the Earth Seal on the center of the foot, recite the Earth Incantation and the sacred incantation, and one will walk on water as if on solid ground, crossing effortlessly without realizing it.

Heavenly Eye Opening: Burn the Five Directional Seals into ashes and mix them with two dou and two sheng (an ancient measurement) of well water. Form the Fire Seal with the left hand while reciting the incantation, stir the water three times with the right hand, and wash the eyes with this water to see things invisible to ordinary people.

Earth-Shortening Technique: Place the Five Directional Seals on the soles of the feet and recite the incantation to travel a thousand li (about 500 km) in a single day.

Mind-Purification Method: Consume the ashes of the Five Directional Seals mixed with flowing water while continuously reciting the incantation for five to seven days to completely eliminate desires.

Spirit Journey (Yuanshen Out-of-Body Experience): On a seasonal node day, draw the Five Directional Divine Seals with cinnabar, burn incense, ingest the seal ashes, sit in meditation while reciting the incantation and forming the seals, and the Yuanshen (original spirit) will be able to leave the body freely.

Five Phases Transformation Art (using Wood as an example): Press the Wood Seal onto the body while reciting the incantation, and one will merge with the trees in a forest, becoming invisible to outsiders.

These techniques must be performed strictly according to ritual protocols, combining hand seals, incantations, and the Five Directional Seals—reflecting the Daoist principle of "using techniques to verify the Dao" in cultivation. The scripture particularly emphasizes maintaining proper mindfulness during practice and forbids using these methods for unrighteous purposes.

The Taishang Chiwen Dongshen Sanlu scripture records several Daoist ritual techniques, which I'll explain in modern terms:

Fire Simulation Technique (a fire-element ritual method):

Form the fire hand seal and press it against your body while reciting the invocations of various sacred beings and fire mantras. The completed fire seal makes the body like flame itself—entering fire without being burned, causing nearby plants to smoke and ignite upon approach. This is called "fire simulation."

Similar techniques include:

• Metal Simulation: After forming the metal seal, blades cannot harm you
• Water Simulation: The water seal enables free movement underwater
• Earth Simulation: The earth seal grants invisibility
• Corpse Simulation: Mix ashes from the Five Direction seals (representing the Five Phases) with water and ingest for seven consecutive days while chanting and forming seals. On the seventh day, one enters suspended animation lasting up to ten years.

Five-Colored Halo Method:

Before dawn on the second day of each lunar month, ingest water mixed with Five Direction seal ashes while chanting and forming seals. The mouth will emit five-colored light enabling precognition.

Paper Animation Technique:

Use Five Direction seals to brand incense powder with patterns, then cut into shapes. After chanting, sprinkle the paper creations with well water (the first bucket drawn at dawn) mixed with seal ashes to animate them.

Special Cultivation Methods:

1. Winter Blossoming: Using fire and water seals with freshly drawn water to irrigate trees while chanting elemental mantras can make apricot and peach trees flower out of season

2. Accelerated Wheat Growth:

• Soak seeds in well water mixed with Five Direction seal ashes
• Plant during You hour (5-7 PM) on the eighth day of each month—seedlings emerge by Xu hour (7-9 PM)
• Water with Five Direction divine seals during Yin hour (3-5 AM) and Chen hour (7-9 AM)
• Heads form by Si hour (9-11 AM), ripening by Wu hour (11 AM-1 PM)
• After harvest, chanting fire mantras while ingesting enables ten-day fasting—a longevity practice

These techniques require specific hand seals, mantras, celestial timings, and ritual implements (like dawn well water), embodying the Daoist cultivation principle of "cosmic resonance."

Plain Language Interpretation of Several Daoist Rituals from the "Supreme Red Script Three Registers of the Cavern Spirit":

Chestnut Cultivation Method

Take half a sheng (ancient measurement) of chestnut rice. On a plot of land measuring fifty-two paces in both length and width, burn a wooden seal to ashes and mix it with well-drawn water (the first bucket drawn at dawn). Sprouts will emerge during the Shen period (3-5 pm), ears will form during the Xu period (7-9 pm), and harvest can be gathered by the Zi period (11 pm-1 am). After drying in a purified chamber for two days, boiling half a sheng to make porridge confers longevity.

Rain Summoning Technique

Bury the Five Directional Seals (representing the five directional deities) in the earth while reciting invocations to various saints and water mantras, forming the water-seal hand mudra. Heavy rain will then descend. To stop the rain, form the fire-seal while chanting fire mantras.

Wind Transformation Method

Bury an earth-seal in the southeast (Xun position) while chanting saintly invocations and earth mantras, forming the earth-seal hand gesture. Immediately, winds strong enough to topple trees and crumble mountains will arise. To calm the wind, form the wood-seal while reciting wood mantras.

Ushnisha Growth Technique

Burn the Five Directional Seals to ashes and ingest with perfumed water for five to seven consecutive days, daily reciting saintly invocations. This causes a sacred protuberance (ushnisha, symbol of spiritual attainment) to grow on the crown, rendering the body transparent like crystal while manifesting fifty-two sacred marks. Requires accompanying talismanic inscriptions - first knock the teeth five times (more is better), and visualize calling for aid in emergencies. The consecrated water can cure patients by warding off pathogenic winds, water hazards, and evil spirits.

Talisman Brush Consecration

Invoke the Black Killer Spirit King (exorcism deity) to empower the brush. After chanting seven times, blow Qi onto the brush before inscribing talismans for patients to ingest.

Self-Consecration Water Chant

Recite: "Pure and cool, dragon-tiger formed, neither hunger nor thirst, I receive eternal life. Urgently, urgently, in accordance with the statutes and ordinances." Enables drinkers to transcend hunger and thirst.

Fruit Consecration Method

First knock teeth seven times, then chant five times: "Eternal truth descends to completion, ten thousand illnesses cannot invade. Urgently, urgently, in accordance with the statutes." Then give the fruit to patients.

Ritual Implementation Protocol

At midnight (Zi hour) in a quiet chamber: Delineate an area of 2 zhang 3 chi (about 7 meters) using two swords, create boundaries with mulberry wood ashes, arrange forty-nine willow branches, seven lamps, seven incense burners, two zithers, one bow, two arrows, two sets of brush-inkstone combinations, two new 5-chi (about 1.5m) felt mats, one bowl of white porridge, five to seven seasonal fruits, and two bowls of pure water. After arranging by direction, reverently invite the Celestial Worthy of Primordial Beginning to descend riding light and take his seat.

This scripture outlines a complete Daoist ritual process, consisting of several key components:

The ceremony begins with the Invocation of Deities: The Great Emperor of the North Star (an important Daoist deity) descends to take his seat at the altar, followed by the Five Directional Star Lords (celestial deities representing the Five Phases) assuming their positions: the Virtuous Star Lord of the East (Wood), the Blazing Star Lord of the South (Fire), the White Star Lord of the West (Metal), the True Star Lord of the North (Water), and the Central Guardian Star Lord (Earth).

Next comes the Altar Preparation: Devotees must provide personal details including names and birth dates to establish the ritual platform on specific auspicious days, offering incense, tea, and ritual objects. The recited incantations essentially petition for cosmic purification and personal spiritual attunement, invoking the powers of the sun, moon, and Five Phases to ensure swift divine response.

The Hand Seal Techniques (Daoist mudras) are then detailed, specifying posture and Qi absorption methods for each direction:

• Heaven Seal: Middle fingers pressing the middle joint of thumbs
• Earth Seal: Feet crossed in cruciform
• Wood Seal (East): Thumb pressing the Zhen position (specific palm location), drawing Qi five breaths eastward
• Fire Seal (South): Thumb pressing the Li position, drawing Qi three breaths southward
• Metal Seal (West): Thumb pressing the Dui position, drawing Qi two breaths westward
• Water Seal (North): Thumb pressing the Kan position, drawing Qi two breaths northward
• Earth Seal (Center): Thumb pressing the central palace, drawing Qi five breaths

Following this are the Five Directional Mantras: Sanskrit-transliterated incantations corresponding to each of the Five Phases (Wood, Fire, Metal, Earth, Water).

The final section describes the ritual seal fabrication: Carving the Five Directional Seals from "Dragon-startled" jujube wood, each measuring 2.2 cun (about 2.5 inches), accompanied by command incantations summoning the Five Directional Divine Generators - specifically invoking the "Great Golden Summit Self-Sovereign Wheel Kings" of east, south, west, north, and center.

This scripture presents a comprehensive Daoist Five Phases ritual system, integrating deity invocation, altar preparation, hand seals, mantra recitation, and seal crafting - demonstrating the Daoist practice of communicating with cosmic energies through precise ceremonial protocols.

The Taishang Chiwen Dongshen Sanlu scripture primarily outlines the protocols for receiving talismanic transmission (Fulu) and the accompanying sacrificial rituals. The text particularly emphasizes:

1. Qualifications for Transmission: Those lacking in virtue (De) who forcibly receive talismanic transmission will not only bring misfortune upon themselves but also implicate nine generations of ancestors. This underscores Daoism's profound emphasis on the moral foundation of practitioners.

2. Ritual Timing: It meticulously lists important annual sacrificial dates, including specific days from the first to the twelfth month (e.g., the first day of the first month, the second day of the second month) as well as special seasonal nodes like the Eight Solar Terms (beginning with the Spring Equinox). Practitioners must establish altars for offerings on these occasions.

3. Preparations: Rituals must be conducted in a purified chamber with devout morning and evening incense offerings. The ceremonial setup requires three portions each of incense, lamps, tea, and wine, while fruits and other offerings may be arranged freely. A key instruction is to "draw the talismans facing north" (mianbei shufu).

4. Talismanic Applications: The text details various talismanic methods, such as:

• Twelve Hours Talismans: To be ingested during rituals, then burned and mixed with porridge talismans for further use.
• Five Armor Talismans (Celestial Armor, Earth Armor, etc.): Employed in conjunction with offerings to the Five Directional Emperors.
• Specific techniques include burning talismans into ash for daily pill consumption.

5. Deity Invocation: It enumerates the celestial beings to be reverently summoned, including:

• High-ranking deities like the Supreme Primordial Mystic Dao Perfected Lord (Taishang Yuanhuang Miaodao Zhenjun).
• Directional spirits (Azure Dragon, White Tiger, etc.).
• Five Directional Emperors (Azure Emperor, Red Emperor, etc.), each descending on differently colored dragons.
• Stellar deities like the Great Dipper True Lord (Beidou Zhenjun) and the Queen Mother of the West (Xiwangmu).

6. Cultivation Requirements: Practitioners must maintain unwavering dedication, avoiding initial enthusiasm followed by neglect. Sacrificial cycles must be observed consistently without lapsing into laziness.

This scripture reveals the rigorous cultivation system of Daoist talismanic traditions, meticulously regulating temporal selection, spatial arrangements, talismanic applications, and deity veneration. It embodies the Daoist principle of "harmony between heaven and humanity" (tianren heyi) in spiritual practice.

This scripture passage describes the ritual procedures from the Daoist "Supreme Red Text of the Three Registers of the Divine Cavern," detailing methods for deity invocation, talisman absorption, and practical application of fulu (talismans and registers):

The ceremony begins by summoning the Five Directional Dragon Deities (Azure Dragon of the East, Vermilion Dragon of the South, White Dragon of the West, Black Dragon of the North, and Yellow Dragon of the Center) to descend upon the ritual altar, allowing their divine qi (vital energy) to enter the practitioner's body. This process grants the protective qi of the Five Star Constellations, shielding against malignant influences while enabling command over spirits. Twelve additional deities including the River Earl and Duty Officer are invoked alongside wind and rain deities.

Following the invocation comes a prayer acknowledging the simplicity of offerings while requesting divine understanding. Post-ritual, three types of fulu receive specific treatment:

1. The Universal Register Talisman: To be swallowed in three portions

2. The Truth-Embracing Talisman: Enclosed in a blue silk pouch and worn in the hair knot

3. The Vision-Awakening Talisman: Burned to ashes and mixed with water for eye washing, granting abilities to perceive earth spirits and hear spirit speech

Talisman creation specifics:

• The Universal Register requires vermilion ink inscription on auspicious dates (7th day of 1st month, 3rd day of 3rd month, etc.) at night—nine talismans to be swallowed while chanting invocations to the Celestial Stem Deity for protection.
• The Truth-Embracing Talisman demands preliminary incantations before vermilion inscription with complete date/time notation, petitioning deities like Lady Xuanyuan for blessings.
• The Vision-Awakening Talisman serves as the third talisman for opening celestial vision.

The entire ritual emphasizes communication with deities through fulu to obtain protective and spiritual abilities, concluding with the imperative phrase "urgently as by divine decree" to signify immediate efficacy.

This scripture records the usage and efficacy of several Daoist talismans (fulu):

1. Celestial Armor Talisman (Fourth Talisman):

• Store in a blue cloth pouch tied to the hair bun, must be rewritten during eight major festivals (ba jieri).
• When written with cinnabar and burned to ashes, mixing the ashes with water creates a solution for eye-washing or drinking, granting the ability to communicate with spirits.
• Before use, burn incense and recite the incantation: "The sun is my father, the moon is my mother, the five planets are my brothers - I command all spirits to submit."
• This talisman enables understanding of celestial phenomena and visions of divine manifestations. Must be written on white silk during the zi hour (11pm-1am), measuring five square inches.

2. Earth Armor Talisman (Fifth Talisman):

• Reveals buried treasures and tomb conditions underground.
• Requires cinnabar inscription while shouting three times, accompanied by the spell: "Warm and bright, the earth yielding, the heaven firm..."
• The spirit manifestation appears as a cloth-robed, bare-headed woman riding a blue dragon.

3. Human Armor Talisman (Sixth Talisman):

• Tracks escaped servants and locates lost relatives.
• The spirit appears androgynous, wearing red clothes and riding a red horse.
• First use requires wine and meat offerings, subsequent uses exempt.

4. Epidemic Dispatching Talisman (Seventh Talisman):

• Serves as the envoy of the Big Dipper Deity inspecting the human realm.
• Specifically punishes those who curse others or commit evil deeds, inflicting illness and shortened lifespan.
• Conversely, can cure sudden boils, blindness and similar ailments.

Note: All require preparation in a purified room with incense, candles and fruit offerings. Most talismans must be written with cinnabar (zhu shu) accompanied by specific incantations. These fulu are believed to possess supernatural functions including spirit communication, fortune divination, disease healing and evil expulsion.

This scripture records several Daoist talismans (fulu) and their applications:

1. Healing Talisman:

• Written with cinnabar ink and placed near the patient's head, it brings immediate recovery. For recurring illness, the same talisman should be written in black ink and burned in the kitchen stove.
• The talisman summons a female spirit named "E Ji" or "E Bao," dressed in black robes, riding a donkey while holding a pear.
• The incantation goes: "The Northern Lord's messenger rides his divine donkey to pardon the sick one's transgressions."

2. Imperial Strategy Talisman (8th type):

• This talisman invokes Liu Kesi, a spirit who foretells fortune and misfortune. Adorned in celestial garments, he rides clouds and knows the cycles of wind, rain, and harvests.
• Written in red and carried in a blue silk pouch near the heart, it prompts the spirit to appear when needed to reveal omens.
• Its mantra: "The sun is my father, the moon my mother, the morning star my elder brother, and Taiyi my companion."

3. Prerequisites:

• Aspiring practitioners must first master three foundational talismans: the Capital Register Talisman, Celestial Passage Talisman, and Three Armor Talisman.
• Advanced adepts may achieve celestial ascension, intermediate practitioners become terrestrial immortals, while even beginners may attain underworld official posts.

4. Wilderness Talisman (Soul-Summoning):

• Used to locate lost graves. Written in red with the deceased's name, one chants with closed eyes: "Through the obscure darkness my talisman commands."
• Upon opening eyes, the spirit appears to reveal the burial site. Also called the "Verification Talisman."

5. Additional Notes:

• These talismans were originally carved on stone walls within Huashan's mountain caverns.
• Devout use can subdue spirits and summon household deities—including hearth gods and door guardians—to disclose omens and hidden circumstances.

The text emphasizes sincere and careful application, with effects varying according to the practitioner's cultivation level. Different grades of attainment yield corresponding spiritual rewards.