《太上六壬明鑑符陰經》

During the Warring States period, Sun Bin and Pang Juan both studied military strategy under Master Guiguzi. One day when the orchard fruits ripened, their master assigned Sun Bin to guard them. At night, someone suddenly climbed over the wall to steal the fruit. Sun Bin quietly took a knife to apprehend the thief, only to discover it was a white ape. Upon capture, the ape suddenly spoke: "Do not harm me. I am a spiritual being born with heaven and earth, existing as long as the sun and moon, formed from the primordial Dao-Qi (the cosmic source energy in Daoism). I have profound scriptures to impart to you. Wait for me here tomorrow."

The next day Sun Bin kept his appointment. True to its word, the white ape came treading on air from the northwest, handed him a mysterious text, then transformed into a beam of white light and departed southeast. Returning to his quarters, Sun Bin examined the scrolls and found they contained the "Six Jia Celestial Taboos" and "Six Ding Celestial Taboos," though missing their opening and closing sections. Not knowing their exact titles, he divided them into three volumes (upper, middle, lower) and recorded the incident under the name "White Ape Scripture."

To practice this method, one must first purify body and mind for one hundred days, abstaining from meat and other forbidden foods during this period. After devout cultivation for the full hundred days, one can achieve the effect of invisibility—undetectable even by ghosts and deities. However, this method must never be transmitted to those with unvirtuous intentions, lest it provoke celestial wrath and bring calamity. Strict secrecy is imperative.

The "Primordial Chaos Formula" incantation states:

"Before Chaos divided into Yin-Yang,

The primal Dao transformed all things.

Appearing and vanishing at will, penetrating the netherworld,

No trace remains though armies march by."

(The phrase "urgently as the law commands" is a standard Daoist incantation ending.)

For the specific practice:

Select the midnight hour of the Winter Solstice. Prepare three portions each of clear tea, wine, fruits, dried venison, oil lamps, vegetarian food, special incense, spirit money, and paper horses (ritual offerings). Additionally, obtain a piece of blue cloth measuring eight inches long and three inches wide. Using a new brush dipped in cinnabar, inscribe a Qingci (Daoist memorial document) to petition the Three Pure Ones (highest Daoist deities) and the Jade Emperor. At midnight (the Zi hour), face northwest while holding the blue cloth in your left hand and the brush in your right. Recite the incantation forty-nine times, then inhale and exhale qi forty-nine times onto both the cloth and altar. At the fifth watch (before dawn), burn the Qingci and paper horses. Finally, store the blue cloth in a blue silk pouch for safekeeping.

In Daoist cultivation, there exists a secret method called the "Six Ren Bright Mirror Talisman of Concealment." The specific practice is as follows: Beginning on the night of the winter solstice, every midnight during the Zi hour (11 PM to 1 AM), face north while holding white silk in the left hand and a sword in the right. Burn incense and kneel in reverence. Recite an incantation seven times while drawing seven mouthfuls of Qi (primordial vital energy) from the northwest direction. Then, exhale this energy onto the silk and sword, as well as over the entire body.

Next, perform the "Pacing the Dipper" ritual (a Daoist Yu step ceremony). Upon completion, place the silk against the chest. At this moment, the practitioner will feel the "Celestial Gate" (the Baihui point at the crown of the head) open, as lunar energy descends. The entire body seems to dissolve into emptiness, merging with heaven and earth. This practice must continue for one hundred days, after which remarkable effects are said to manifest.

The scripture also records three distinct variations of this practice:

The first, called the "Celestial Mode," is performed on the winter solstice night using blue silk inscribed with talismans. The incantation roughly translates as: "The primordial energy before the division of heaven and earth contains all things; through this, the practitioner conceals their form, becoming undetectable even to spirits."

The second, the "Earthly Mode," is practiced on the spring equinox night, employing yellow silk measuring one chi in length and five cun in width, inscribed with cinnabar talismans. At the Zi hour, face southwest and recite the incantation forty-nine times while drawing forty-nine mouthfuls of Qi, exhaling them onto the silk. After completion, place the talisman on the altar until the fifth watch (3-5 AM) to conclude.

The third, the "Human Mode," is also practiced on the spring equinox night, using blue silk eight cun long and three cun wide. The incantation speaks of traversing freely between Yin and Yang realms after their differentiation, allowing the practitioner to manifest or conceal their form as needed.

All these practices require specific offerings, talismans, and Yu step rituals, emphasizing the absorption of celestial and earthly energies during precise solar terms and hours. Through the circulation of Qi, the practitioner aims to achieve union with the Dao (the Way).

This scripture discusses the art of invisibility and transformation within the Daoist Liuren divination system, comprising five talismanic rituals. Practitioners must select auspicious timings and use specific colored fabrics for ceremonial offerings.

The first section, "Human Origin Talisman," explains the method of Two Forms (Yin-Yang) transformation: When Taiji (Supreme Ultimate) energy divides into Yin and Yang, all things come into being. Through this practice, one can conceal physical form—even amidst thousands of troops, enemies become blind to one's presence. The ritual requires identical offerings prepared on the evening of the Start of Summer (Lixia).

The "Three Powers Formula" in the second section addresses the relationship between Heaven, Earth, and Humanity (the Three Powers): After Yin-Yang differentiation, these three energies nourish all creation. Practitioners gain shape-shifting abilities and can conceal weapons. On the Start of Summer, use a blue-green fabric measuring eight inches long by three inches wide for the ceremony.

The "Four Seasons Formula" concerns cyclical changes of spring (growth), summer (flourishing), autumn (harvest), and winter (storage): Following the establishment of the Three Powers, the four seasons revolve. Practitioners may alter forms at will, blinding enemy forces. At midnight on the Start of Summer, employ a nine-inch by four-inch white cloth facing west while chanting incantations.

Subsequent sections correspond to the Five Phases (Water, Fire, Wood, Metal, Earth):

• Water phase relates to kidneys and the celestial Water Star (Mercury)
• Fire phase connects to the heart and Mars
• Wood phase associates with the liver and the Year Star (Jupiter)
• Metal phase corresponds to lungs and Venus
• Earth phase links to the spleen and Saturn

Each section emphasizes the practitioner's ability to transform appearances freely, appearing or vanishing at will, and traversing the netherworld without obstruction. All conclude with the standard Daoist incantation phrase "Swiftly, swiftly, in accordance with statutes and ordinances," signifying immediate efficacy.

This scripture records the Five Phases (Wuxing) transformation methods and the summoning rituals of the Six Ding Divine Generals from the Daoist Liuren divine arts. It begins by explaining how practitioners attain supernatural abilities to transform all things through cultivation, gaining the power to conceal or manifest at will.

The Five Phases transformation method selects corresponding rituals according to the seasons: the Wood form at the beginning of spring, the Fire form at summer's onset, the Metal form at autumn's commencement, the Water form at winter's arrival, and the Earth form at each season's end. Each ritual requires specific colored cloth (blue for Wood, red for Fire, white for Metal, black for Water, yellow for Earth) cut to prescribed measurements for making talismanic pouches. The practitioner then faces the corresponding cardinal direction (east, south, west, north, or center) while reciting incantations and exhaling Qi. For instance, the Water form uses a six-inch black cloth pouch with rituals performed facing north.

The Six Ding Divine Generals summoning details the methods for invoking three specific generals: Dingmao (rabbit-headed human body, named Kong Lin), Dingsi (snake-headed human body, named Sheng Shu), and Dingwei (ram-headed human body, named Qu Wang). Each general has corresponding talismanic scripts and cloth requirements, with unique incantations like "The yin of Dingmao, rabbit-headed human form..." all concluding with the standard Daoist phrase "Swiftly, swiftly, in accordance with statutes and ordinances."

The scripture concludes with crucial precautions: practitioners must first pass through specific stellar positions (Peng star), traverse the Earth Gate (Dihu - a Daoist term denoting particular directions), and gaze upon the Celestial Treasury (Tiancang - heaven's storehouse) without looking back during the process. Following these steps enables one to move unimpeded even amidst thousands of troops. These arts belong to the more advanced and esoteric transmissions within Daoist practice.

This text documents the methods for creating and using Daoist ritual talismans (fulu), which are mystical diagrams employed in esoteric ceremonies. The talismans are primarily divided into three yin types (Dingyou, Dinghai, Dingchou) and three yang types (Jiazi, Jiayin, Jiachen).

Each talisman must be crafted on specific colored cloth: white cloth measuring nine inches (Dingyou talisman), black cloth six inches (Dinghai talisman), yellow cloth five inches (Dingchou talisman), black cloth eight inches (Jiazi talisman), blue-green cloth eight inches (Jiayin talisman), and yellow cloth eight inches (Jiachen talisman). Each talisman corresponds to a particular deity with unusual forms—for example, the Dingyou talisman is linked to Yang Qing, who has a rooster’s head and a human body; the Dinghai talisman to Shi Jing, with a boar’s head and human body; and the Dingchou talisman to Fei Ling, who has an ox’s head and human form.

The creation process must occur at a specific time—during the third watch of the night (around 11 PM to 1 AM). The practitioner holds the colored cloth in the left hand and a cinnabar brush in the right, reciting an incantation 49 times while taking 49 breaths and exhaling onto both the cloth and brush. Once the talisman is drawn, it must be placed on an altar until the fifth watch (3–5 AM), after which it is stored in a pouch of the corresponding color and hung in a sacred chamber.

The following night at the third watch, the practitioner burns incense, kneels in reverence, and holds the talisman in the left hand while gripping a ritual sword in the right. Facing different directions, they recite the spell seven times, take seven breaths, and exhale onto the talisman, sword, and their own body. They must also perform the Gangbu (Pacing the Stars), a specialized ritual footwork.

Each talisman has its own unique incantation. For instance, the Jiazi talisman’s chant states: "The yang spirit of Jiazi has a rat’s head and human body, clad in black dragon armor. Aid me in refining transformations, concealing my form, so that even if seen by ten thousand soldiers, they remain blind as if beholding nothing." All chants conclude with the phrase "Ji ji ru lü ling" (a common Daoist command meaning "Swiftly, as decreed by law").

The primary functions of these talismans are to assist practitioners in concealing their presence, amplifying their spiritual authority, and moving undetected even amidst vast armies.

This passage details the method for creating the "Six Jia Spirit Talismans" (Liujia Shenfu). In Daoism, the Six Jia Spirits refer to six divine generals presiding over the jia-cycle days: Jiawu, Jiashen, Jiaxu, etc. Each talisman corresponds to a different divine manifestation and function.

The Jiawu Talisman should be painted on seven-inch red silk, depicting a horse-headed deity with human body, clad in crimson dragon armor and red robes, wearing a deep red turban. When reciting the incantation, one must say: "I beseech the divine general to aid me in intimidating foes, granting me concealment and shape-shifting abilities." The ritual concludes with the standard Daoist phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulüling).

The Jiashen Talisman uses four-inch white silk, portraying an ape-headed deity in white dragon armor wielding a divine sword. Its incantation petitions the spirit's assistance in altering form and hiding traces. The Jiaxu Talisman employs five-inch yellow silk featuring a dog-headed deity in yellow dragon armor, specifically used for intimidating enemy troops.

The creation method requires: On the corresponding jia-day night, prepare offerings according to the "Primordial Chaos Form" (Hunyuan Shi, a Daoist ritual posture). During the third watch (11pm-1am), hold the appropriately colored silk in the left hand while grasping the brush with the right, facing a specific direction to recite the incantation 49 times. Blow qi 49 breaths onto both the silk and cinnabar brush. After painting, the talisman should be placed on the altar until the fifth watch (3-5am), then stored in a matching colored pouch hung in the sacred chamber.

At the zi-hour (11pm-1am), perform incense offerings again while holding the talisman in the left hand and a sword in the right. Recite the incantation seven times with seven qi breaths, coordinated with the "Pacing the Stars" (Bugang Tadou, a Daoist ritual stepping pattern) to empower the talisman. Practicing both methods consistently for one hundred days will grant great spiritual powers equivalent to the Primordial Chaos Form.

The text concludes by noting these Six Jia Talismans enable practitioners to harness the power of the Six Ding and Six Jia spirits, allowing free movement through the nine layers of earth. However, users must remember the cautionary principle: "When looking to heaven for concealment, never glance backward"—meaning one must proceed forward without turning around after performing the ritual.

This passage details the methods for crafting Daoist ritual garments known as "beizi" and the ceremonial headband "mo'e" (a ritual headdress), which belong to the tradition of military protective magic.

The ritual garment must be crafted on either a Jiazi day or one of the Six Jia days (auspicious dates in Daoist cosmology), with the ceremony performed during the third watch (11 PM to 1 AM). Holding the fabric in the left hand and a brush in the right, the practitioner faces northwest while reciting an incantation 49 times and blowing Qi 49 breaths onto both the fabric and brush. The character "Zhen" (imperial "We") is inscribed on the left side of the garment, "Yin" on the right, and the phrase "conceal my form" on the back. Specific talismanic patterns (fulu) are drawn along the back seam. After completion, the garment is placed on the altar until the fifth watch (3-5 AM), when the practitioner holds it with the left hand while burning incense, grasps a sword with the right hand, forms the Tiangang mudra (a Daoist hand seal), recites the spell seven times, and blows Qi seven breaths. After 100 days of such cultivation, wearing this garment in battle will make it radiate light, preventing enemies from approaching within 100 paces—or even seeing the wearer if they come closer.

For black ritual garments, the crafting must occur on a Gengshen day, with two standard dimensions: either 22 chi or 12 chi. Wearing such garments enables escape through mystical passages like the "Celestial Gate" (Tianmen) or "Great Yin" (Taiyin) even when surrounded by ten thousand troops, rendering the wearer invisible to enemies.

The mo'e headband requires 3 chi 6 cun of red silk gauze. After reciting the incantation 49 times and blowing Qi 49 breaths, a talisman is drawn at its center. The spell invokes southern fire deities (Emperor Yan, the Sparkling Deluder star, etc.) to blind enemies with flames while protecting allies.

The final section contains weapon-consecration spells summoning the Eight Vajra Guardians, Four Divine Kings, and Four Northern Generals to imbue arms with divine power, causing enemies to retreat wounded. All incantations conclude with "ji ji ru lü ling" (swiftly as the law commands)—the standard Daoist imperative formula indicating immediate efficacy.

This scripture documents a Daoist talismanic ritual (Fulu) divided into two main components:

The first part details the creation and activation of a ritual implement. The crafting must commence on a Wuwu day (55th in the 60-day cycle), with activation beginning at midnight on a Jiazi day. The practitioner performs the "Primordial Chaos Rite" (Hunyuan Shi) during the third watch (11pm-1am), holding a three-inch red cloth in the left hand and a brush in the right. After reciting the incantation forty-nine times, one draws forty-nine breaths of northern Qi (vital energy) to infuse the brush and cloth. The completed talisman is enshrined on the altar until the fifth watch (3-5am), then sewn into a red pouch and hung in the sacred chamber. On a Dingmao morning, the implement is placed atop a military banner standard, positioned in one's astrologically favorable direction (determined by birthdate). For deployment, the left hand holds the implement while the right grasps purified water. Facing north, the practitioner chants, draws seven breaths into the water, drinks a portion, then sprays it onto the implement while wiping it clean—a method believed to repel enemy forces.

The second section contains specific battle incantations referencing legendary weapons like "Zhang Fei's spear and Guan Yu's blade," along with the "Six Jia Cursing Technique" (Liu Jia Yan Shi). This curse targets traitors and unfilial subjects, employing Six Jia spirit arrows (Daoist ritual objects) to inflict lethal illness. The "Curse of Wu" invokes effects across six directions: eastern curses wither trees, southern ones extinguish flames, etc.

The ritual must be performed on special Liuding and Liujia days (Daoist calendrical nodes), following methods similar to the Primordial Chaos Rite. Blue paper is used for petitions, concluding at fifth watch. Each night, the practitioner holds direction-specific colored cloth in the left hand and a cinnabar brush in the right, facing prescribed orientations to chant, gather Qi, and breathe it onto the materials before inscribing the talismans.

This scripture records the contents of the "Liuren Mingjian Fuyin Jing" from Daoist talismanic magic, detailing the creation and use of curse-suppressing talismans (a type of Daoist charm employed to subdue or hex enemies).

The text first explains that after making offerings at the altar until the fifth watch (3-5 AM), the practitioner must place talismans of various colors into corresponding silk pouches and hang them in the sacred chamber (a room dedicated to deity worship). Usage must strictly follow prescribed methods. The scripture emphasizes that when performed correctly, the enemy will inevitably perish within seven days.

It then specifies the dimensions and materials for talismans corresponding to the Six Jia and Six Ding deities:

• Six Jia deity talismans: Jia-Chen talisman uses five inches of yellow silk; Jia-Yin talisman uses eight inches of blue silk; Jia-Wu talisman uses seven inches of crimson silk; Jia-Shen talisman uses nine inches of white silk; Jia-Xu talisman uses five inches of yellow silk; Jia-Zi talisman uses six inches of black silk.
• Six Ding deity talismans: Ding-Mao talisman uses eight inches of blue silk; Ding-Si talisman uses seven inches of crimson silk; Ding-Wei talisman uses five inches of yellow silk; Ding-You talisman uses nine inches of white silk; Ding-Hai talisman uses six inches of black silk; Ding-Chou talisman uses five inches of yellow silk.

The ritual requires drawing an effigy of the target, aligned with the enemy's dwelling direction. The practitioner must choose either the enemy's astrological death day, inauspicious day, or fatal hour to perform the ritual in a secluded area of their own home, away from bedrooms. Holding the effigy in the left hand and a brush in the right, the practitioner faces a specific direction while inscribing the talisman on the effigy's back, reciting the incantation 49 times, and blowing Qi (Daoist term for vital energy) toward both the enemy's shadow and the writing brush.

Vermilion ink must be used to inscribe the enemy's birth date, hour, and name over the heart area of the effigy. An arrow is then thrust one inch deep into the effigy's heart position along the designated direction. With each recitation, the practitioner blows Qi onto both the arrow and the enemy's dwelling direction, repeating this seven times. The ritual must be performed daily during the enemy's astrological death hour for five consecutive days. If the arrow remains unremoved for five days, the enemy will certainly die; removing it ensures safety. After the enemy's death, both effigy and arrow must be buried in the direction of the death location.

The text concludes with the "Divine Spear Creation Method," an incantation for crafting a spiritual weapon that invokes the Eight Deities' protection to grant divine spears for vanquishing foes, assisting virtuous rulers, and establishing mighty authority. The scripture warns against indiscriminate transmission of this method, as misuse would shorten descendants' lifespans. It should only be employed against the disloyal, unfilial, or those who deceive rulers and plot treason.

This scripture documents a specific Daoist ritual method involving talismanic magic (fulu), primarily used for divining auspicious and inauspicious events. The ceremony must be performed during the midnight hour (23:00-1:00) on a Jiazi day (the first day of the sexagenary cycle). The practitioner holds a three-inch-long blue silk cloth in the left hand and a brush in the right, reciting an incantation forty-nine times while facing northwest. They then draw forty-nine breaths of Qi (the primordial energy in Daoist cosmology), exhaling it onto both the silk and brush before inscribing the talisman. The completed talisman is placed on an altar until the fifth watch (3:00-5:00 AM), after which it is stored in a blue silk pouch.

On the Dingmao day (the fourth day of the cycle), the pouch should be hung on a bamboo pole in a storeroom. If dedicated to the Perfected Warrior Emperor (Zhenwu Dadi) or the Mysterious Maiden of the Nine Heavens (Jiutian Xuannü) — two major Daoist deities — the talisman must be suspended from a spearhead and shielded with an umbrella. Under no circumstances should it be moved arbitrarily; it must remain in the practitioner’s astrologically favorable direction (benming wangfang, the "life-destined prosperous方位") and receive regular offerings of incense and fruit. On days containing the number seven (the 7th, 17th, or 27th of the lunar month), incense must be lit in veneration.

For military applications, the talisman is erected before the commander’s tent in the benming wangfang position. Its efficacy is remarkable: the spear emits three audible rings foretelling joyous events; one ring signals the arrival of an honored guest; two rings indicate visiting kin; four rings warn of impending disaster; and five rings portend grave misfortune. These sounds are considered divine manifestations (xianling) delivering celestial warnings.

This scripture documents the methods for creating and using the Nine Star Talismans (Jiuxing Fu) and Ten Heavenly Stem Talismans (Shigan Fu) from the Daoist Liuren divination system. The Nine Stars refer to celestial deities like Tianying and Tianren, with each star talisman requiring specific cloth colors and dimensions.

The Nine Star Talismans must be crafted at midnight during the summer solstice: holding the corresponding cloth in the left hand and a brush in the right, the practitioner recites an incantation 49 times while gathering Qi (vital energy) from the four directions, blowing it 49 times onto the cloth and brush before inscribing the talisman on the altar. The finished talismans are arranged according to their directional positions and offered in worship until the fifth watch (before dawn), when they are collected, placed in color-matched pouches, and hung in the sacred chamber. The following night at midnight, incense is lit in reverence—holding the talisman in the left hand and a sword in the right, the practitioner passes the talisman through the incense smoke, recites the incantation seven times, blows Qi seven times, and finally practices the Gang Steps (a Daoist ritual footwork) following the Big Dipper’s seven-star alignment.

Each star talisman has strict specifications: for example, the Tianying Talisman uses seven inches of red cloth, the Tianxin Talisman nine inches of white, and the Tianpeng Talisman six inches of black. When activating them, the directional sequence must be observed: first position Jia, then Yi, followed by Ding, and finally entering the Tianzang (Celestial Vault) position—without looking back—to achieve invisibility and concealment.

The Ten Heavenly Stem Talismans follow a similar method, crafted at midnight on a Jiazi day. The same 49 recitations and 49 Qi breaths are required, with the talismans enshrined until dawn before being stored in color-coordinated pouches. The next midnight, incense offerings and ritual practice are repeated.

The text concludes by emphasizing that all talismans must be activated with the phrase "Jiji Rulu Ling" (a common Daoist command meaning "swiftly as decreed"), used for purposes like defeating enemies, dispelling threats, or vanishing unseen. The entire ritual demands strict adherence to timing, directional alignment, and color symbolism, reflecting the meticulous system underlying Daoist talismanic arts.

This scripture meticulously documents the methods for creating and utilizing Daoist talismans (fulu) - sacred texts imbued with spiritual power. The talismanic system primarily divides into two categories based on the Celestial Stems (the ten Heavenly Stems: jia, yi, bing, etc.) and Earthly Branches (the twelve: zi, chou, yin, etc.).

The crafting process requires specific fabric colors and dimensions corresponding to different incantations: talismans for bing and ding days use seven-inch red cloth, wu and ji require five-inch yellow, geng and xin demand nine-inch white, while ren and gui need six-inch black. Earthly Branch talismans follow their own specifications - yin and mao use eight-inch cyan cloth, zi and chou six-inch black, and so forth.

The ritual must commence during the midnight zi hour (11 PM to 1 AM) on a jiazi day (an auspicious date in Daoist tradition). Holding the appropriately colored cloth in the left hand and a brush in the right, the practitioner recites the incantation forty-nine times. Simultaneously, one must draw qi (vital energy) from twelve cardinal directions (representing the essence of heaven and earth in Daoist cultivation), exhaling forty-nine breaths onto both cloth and brush before inscribing the sacred characters. The completed talisman is then placed on the altar according to precise directional alignment, remaining there until the fifth watch (3-5 AM).

Finished talismans are stored in matching colored pouches and hung in the sacred chamber (a purified space for deity veneration). The ritual repeats the following night during the third watch (also 11 PM-1 AM).

The text further describes twelve divine guardians (including Tianyi Guishen and Tengshe - protective deities in Daoism) possessing powers to defeat enemies and confer invisibility. Invoking these spirits during incantations is essential. The standard closing phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling) appears frequently, signifying immediate execution of divine commands.

This entire process demands strict adherence to temporal cycles, spatial orientations, and chromatic correspondences, exemplifying the Daoist magical tradition's exacting ritual precision.

This scripture records a Daoist method for creating and cultivating talismanic charms (Fulu), primarily involving the production and use of monthly deity talismans corresponding to the twelve months and the eight directional gates.

When crafting the talismans, one must prepare cloth of specific colors (yellow, scarlet, blue, black, white), with each talisman requiring fabric of particular dimensions. For instance, the Tianyi talisman uses five inches of yellow cloth, the Zhuque (Vermilion Bird) talisman seven inches of red cloth, the Qinglong (Azure Dragon) talisman eight inches of blue cloth, and so forth. These talismans must be created during auspicious hours and accompanied by specific rituals.

The detailed procedure is as follows: On the night of the Jiazi day (the first day in the sexagenary cycle), set up an altar arranged according to the "Hunyuan formation" (a Daoist ritual configuration). Holding the cloth in the left hand and a brush in the right, recite the incantation forty-nine times, then blow Qi (vital energy) forty-nine times onto the cloth and brush (Daoist practice considers breath infusion as imparting spiritual power). The completed talismans must remain on the altar until the fifth watch (3-5 AM), after which they are placed in color-matched pouches and hung in the sacred chamber. This cultivation practice must be repeated nightly for one hundred days to manifest results.

The Twelve Monthly Generals (guardian deities of each month) include Dengming, Hekui, Congkui, and others, each with corresponding talismans made from differently sized and colored cloth. For example, the Dengming talisman uses six inches of black cloth, the Congkui talisman nine inches of white cloth, and the Taichong talisman eight inches of blue cloth.

The final section mentions the "Eight Gates formation" (Bamen), comprising the gates of Rest, Life, Harm, Obstruction, View, Death, Alarm, and Darkness—concepts derived from Qimen Dunjia (a traditional Chinese divination system). Through these talismans, practitioners can summon the Eight Gates deities to assist in concealment. The phrase "Swiftly, swiftly, in accordance with the statutes" (Jiji rulüling) is a standard Daoist incantation ending, signifying immediate efficacy.

The entire ritual emphasizes precise timing, material specifications, breath techniques, and sustained cultivation, reflecting the Daoist talismanic arts' rigorous attention to ceremonial details.

This scripture records two esoteric Daoist methods: the Eight Gates Talisman (Bamen Fulu) technique and the Great Unity (Taiyi Fulu) technique, both belonging to the art of concealment and invisibility.

Regarding the Eight Gates Talisman method: On the night of the Jiazi day (the first day of the sexagenary cycle), one must prepare offerings according to the Hunyuan ritual arrangement. During the third watch (11pm-1am), hold white silk in the left hand and a brush in the right while reciting incantations forty-nine times. Then draw forty-nine breaths from each of the eight directions (corresponding to the Eight Gates: Rest, Life, Injury, Obstruction, View, Death, Alarm, and Opening), exhaling them onto the silk and brush. After completing the talismans, keep them on the altar until the fifth watch (3-5am), then distribute and hang them in the sacred chamber. The following night at the third watch, burn incense, perform prostrations, and practice this method. Consistent practice for one hundred days will yield results.

The eight talismans require different colored silks of specific dimensions: the Rest talisman uses five-inch white silk, Life talisman five-inch yellow, Injury talisman five-inch blue, Obstruction talisman eight-inch white, View talisman seven-inch red, Death talisman five-inch yellow, Alarm talisman nine-inch white, and Opening talisman nine-inch white. When using them, one must combine the practice of Star-Stepping (Bugang Tadou), moving in a specific sequence (Xu→Si→Ding directions), finally facing the Celestial Gate (northwest) to conceal oneself before departing without looking back.

Concerning the Great Unity Talisman method: Prepare offerings on the winter solstice night according to the Hunyuan arrangement. During the third watch, hold silk in the left hand and a brush in the right while reciting incantations forty-nine times, then draw forty-nine breaths from the northern direction to exhale onto the silk and brush. After completing the talismans, keep them on the altar until the fifth watch before storing them separately in pouches to hang in the sacred chamber. Practicing the same method the following day will produce potent effects.

The Great Unity Talisman involves multiple deities: the Three Foundations (Junjī, Chenjī, Minjī), the Great and Small Wandering Stars (Dayou, Xiaoyou), the Direct Correspondent (Zhifu), the Four Deities (Sishen), the Celestial and Terrestrial Unity (Tianyi, Diyi), and the Five Blessings Star Lords (Wufu). Practitioners must distinguish between host and guest relationships while observing celestial phenomena including the Five Phases (Wuxing), three winds, and five rains. Finally, by reciting incantations to summon deities like the Great Yin (Taiyin) and Red Numen (Chiling), one gains control over water, fire, wind, rain, and thunder at will, achieving complete concealment and invisibility.

The Supreme Six Rens Bright Mirror Talisman Yin Scripture primarily discusses Daoist divine incantations, Yu Steps (a ritual walking practice), and military expedition ceremonies. The text begins by enumerating the powers of various deities: the Minor Wandering Spirit can enter water without drowning, the Tianyi Spirit walks through fire unburned, the Diyi Spirit penetrates rocks and earth, the Direct Talisman deities can transform according to circumstances, the Five Spirits retrieve gold and jade treasures, the Celestial Honored One conceals his form, the Imperial Talisman subdues all weapons, and the Heavenly Sovereign manifests across ten thousand miles.

It then describes the cultivation method for Yu Steps: on Yin days (even-numbered "soft" days), practice the Yin Yu Steps; on Yang days (odd-numbered "firm" days), practice the Yang Yu Steps. During practice, one must enter through the Heavenly Gate (Tianmen), pass the Earthly Door (Dihu) and the Great Yin (Taiyin), traverse the Nine Earthly Realms (Jiudi), while gazing upward at the Celestial Treasury (Tiancang). Walk straight ahead without looking back—such cultivation will yield spiritual efficacy. However, practitioners must maintain pure and focused intention, following the correct method.

The text meticulously records military expedition rituals: commanders must select auspicious days and hours, leading troops through the Heavenly Gate. Vanguard soldiers recite incantations invoking Daoist cosmological concepts—Heaven and Earth, the Five Phases (Wuxing), the Four Seasons, and the Six Jias—to seek protection from the Supreme Unity Generals (Taiyi Shenjiang) and celestial bodies. These prayers aim to destroy enemy weapons and render adversaries harmless. After chanting, troops advance one hundred paces without looking back.

Finally, the Yellow Emperor's instruction states: encountering headwinds during the ten two-hour periods from Jiazi to Guiyou (a complete celestial cycle) portends great misfortune. In such cases, face west wearing black robes, barefoot with disheveled hair, holding a sword while reciting incantations seven times—the adverse winds will then reverse. Though the specific incantation isn't detailed, it clearly invokes divine assistance. This passage exemplifies the Daoist application of mystical forces in military strategy.

When encountering adverse or baleful winds (referring to inauspicious abnormal wind directions), there is often great danger. At such times, one must pray for the harmonization of divine Qi (vital energy) and the unimpeded circulation of celestial and terrestrial energies.

Recite the incantation: "Avert from me, avert from me, let the winds reverse direction, let the heroic spirits return, swiftly as the law commands" (a common Daoist incantation ending indicating immediate effect). After recitation, take seven steps westward and spray water toward the wind (a Daoist ritual gesture), and the wind will immediately change direction.

If encountering adverse winds during the ten two-hour periods from Jiaxu to Guiwei (ancient timekeeping units), walk five hundred paces southward—you will inevitably encounter a red snake crossing the path. Immediately walk five hundred paces eastward, where you'll meet a yang-aligned person (indicating an accomplished practitioner) dressed in white and bearing weapons. Recite the incantation seven times facing them.

During the Xu period (7-9 PM), if dry winds arise, all spirits will withdraw. Those who obstruct will be destroyed; those who hesitate will suffer eternal damnation. Upon hearing this Qinghua incantation, the wind will immediately reverse and dissipate, swiftly as the law commands. After reciting, spray water along the wind's direction, and the wind will naturally change course (if encountering dry winds at noon, recite "noon-hour dry winds arise," adjusting for other time periods accordingly).

This method to transform inauspicious signs into auspicious ones originates from the Golden Cabinet (where Daoist secret texts are stored) and must not be casually transmitted.

Concerning wind-invocation rituals:

Offerings should be made to the Three Winds, Five Winds, and Jade-ranked Eight Winds (different classes of wind deities), along with the stellar lords Wu, Yi, and Zhen (from the Twenty-Eight Mansions). Begin the invocation with: "I now reverently invite all divine beings, may your eternal decrees be enacted, swiftly as the law commands."

Any properly conducted wind-invocation ritual can make winds topple trees, unroof houses, and send sand and stones flying. Such winds will align with our battle formations while opposing enemy forces, aiding national stability, protecting the people, and upholding the true Dao. Mighty winds can raise dust clouds that awe the four directions, compelling distant tribes to pay tribute to the enlightened ruler, thereby achieving universal peace.

The specific method: On the Gengshen day (celestial stem-earth branch date), prepare offerings according to the Hunyuan protocol (a Daoist ritual standard) until midnight. Hold blue or white silk (five inches wide, three and three-tenths inches long) in the left hand and a brush in the right while facing west. Recite the incantation forty-nine times, then inhale and exhale forty-nine breaths onto the silk and brush. After inscribing the talismanic pattern, place it on the altar until predawn, then store it in a colored pouch hung in the sacred chamber.

The following night at midnight, first burn incense. Hold the talisman in the left hand and a sword in the right, passing both through the incense smoke. Recite the incantation seven times, then inhale and exhale seven breaths onto the talisman and sword. Practice the complete Northern Dipper stepping pattern (an essential Daoist ritual footwork) for one hundred days before application. When deploying, face the enemy formation while arranging seven objects spaced one foot four inches apart in the Big Dipper configuration, all oriented northward. Participants should wear black robes, loose hair, and bare feet while facing north to perform the ritual. The officiant must also be barefoot with loose hair and black robes—holding the talisman in the left hand and sword in the right—facing the enemy while executing Gangbu stepping (ritual pacing of the stars). Upon completion, have the assembly sound horns.

This scripture records several Daoist ritual techniques primarily used for military purposes, including summoning wind and rain or altering terrain.

The "Rain Invocation Ritual" requires specific procedures: On a Renzǐ day (a designated date in the heavenly stems and earthly branches calendar), the practitioner must perform offerings according to the "Hunyuan Method" (a particular sacrificial rite) until midnight. Holding an eight-inch wide, 3.6-inch long blue silk cloth in the left hand and a brush in the right, the ritual master recites incantations forty-nine times while drawing in forty-nine breaths of northern Qi (vital energy) to blow upon the brush. After inscribing the Fulu (talismans and registers), they are placed on the altar until dawn. After practicing this for one hundred days, the ritual requires seven youths dressed in blue robes with loosened hair, holding pure water bowls while standing northward in the Big Dipper formation. The master, wearing black with disheveled hair, holds a sword in the right hand and the talisman in the left, stepping in the Big Dipper pattern while pointing toward enemy troops. When the youths chant spells and sprinkle water, the enemies will collapse as torrential rain falls, allowing their defeat.

The youths' incantation summons dragon lords from nine rivers, four seas, and five lakes, commanding thunder gods, rain masters, and wind deities to strike enemies with storms, hail, and lightning. The phrase "urgently as the law commands" concludes the spell, indicating immediate efficacy.

The "Land-to-River Transformation" ritual also begins on a Renzǐ night using black silk. After forty-nine recitations, the master blows northern Qi onto the cloth and brush to inscribe the talisman, offering it until dawn before storing it in a black pouch hung in the sacred chamber. At midnight the next day, the master burns incense while holding the talisman, waving a sword over the incense seven times with seven breath-exhalations, then stepping in the Big Dipper pattern while drawing on the ground with the sword to halt or repel advancing troops.

The "Land-to-Fire Conjuration" employs a shorter incantation invoking fire deities, the Sun Star Lord, and the Flame Emperor to harness the true fire of Bing-Ding (the fire phase in Daoist cosmology). These techniques demand prolonged cultivation—the text emphasizes consistent practice for one hundred days before manifesting efficacy.

This scripture documents a specific Taoist ritual procedure for talismanic magic, belonging to the practical arts of the Liuren Divine Stellar System. Its core content describes a method for summoning True Fire (a Taoist cultivation term referring to primordial pure Yang Qi) to repel enemy forces.

The ritual must be performed during nighttime on Bing or Ding days (fire-element days in the celestial stem calendar). The practitioner should assume the Hunyuan posture (a specific meditation stance) while making offerings to deities until midnight's third watch (11 PM–1 AM). Facing south, hold crimson silk in the left hand and a brush in the right while reciting the incantation forty-nine times. Simultaneously, inhale forty-nine breaths and exhale onto the silk and brush. After inscribing the talisman, place it on the altar until the fifth watch (3–5 AM), repeating the same process the following night. Continuous practice for one hundred days yields results, but practitioners must never look backward during the ritual.

The text details the six Jia days (from the sexagenary cycle) and their corresponding divine generals: Jia days correspond to the Azure Dragon, Yi days to Marshal Tianpeng, etc. It also specifies auspicious and inauspicious mountain-entry days: noon and Hai hours (9–11 PM) among twelve designated times are strictly forbidden, while Jiazi, Jiayin days are highly favorable. During long months, avoid the 3rd and 11th days; during short months, shun the 1st and 5th days—entering mountains on these dates invites misfortune.

The concluding section presents the formal memorial format for Taoists petitioning the Jade Emperor. The priest self-identifies as "Your servant [name]," acknowledging mortal status while professing sincere cultivation. Mention is made of receiving the four-volume Book of Apes (possibly an esoteric manual) and establishing a Seven Luminaries Altar (dedicated to seven deities), beseeching divine guidance to refine practice and master strategic calculations for overcoming adversaries. The closing expresses devotion through continuous incense offerings to repay heavenly benevolence.

Integrating practical ritual instructions, calendrical taboos, and liturgical protocols, this scripture exemplifies Taoist magic's emphasis on celestial timing, spatial orientation, and ceremonial precision. The phrase "Swiftly, swiftly, in accordance with statutes and ordinances" (急急如律令) serves as the standard incantation coda, commanding immediate enforcement of divine decrees.

This is a secret scripture concerning the Daoist Liuren Divine Divination (an ancient divination technique) and Dunjia Art (invisibility magic), primarily teaching methods to invoke divine power for avoiding misfortune in emergencies.

The text states that in urgent situations, one may directly follow the "Zhi Fu" (the presiding deity of the day) without waiting for an auspicious time. The specific method involves observing the position of "Tian Yi" (the Grand Year Deity) and the palace where Zhi Fu resides. For example, during the first Yang cycle of the Winter Solstice Upper Epoch, if Tian Yi is in the northeast and Zhi Fu is in the true north, both directions are considered auspicious.

For military operations, one should choose the "Liu Wu" (the direction corresponding to the Heavenly Stem Wu) as the Heavenly Gate for deployment, the "Liu Ji" direction as the Earthly Door entrance, pass through "Liu Ding" (the Lunar Yin direction), and ride "Liu Jia" (the Azure Dragon direction) to achieve invincibility in battle. For instance, when launching an attack at midnight during the Winter Solstice, exit through the Zi position (true north) as the Heavenly Gate, enter the Si position (southeast) as the Earthly Door, pass through the Mao position (true east), and ride the Zi position (true north) in combat.

The invisibility technique is even more esoteric: one must first ride the Azure Dragon (Liu Jia direction), pass through the Bright Hall (Liu Bing direction), exit the Heavenly Gate (Liu Wu direction), enter the Earthly Door (Liu Ji direction), and traverse the Lunar Yin (Liu Ding direction). The specific ritual involves breaking thatch grass to conceal one's form—placing half in the Mao position (true east) while departing from the You position (true west). While passing through the Lunar Yin direction, one must recite the incantation: "Heaven and Earth reverse, all nine paths are blocked. Should anyone pursue me, they will fail to reach me here..." The chant also warns against the inauspicious directions of Geng (Heavenly Prison), Xin (Heavenly Court), and Ren (Heavenly Jail).

Finally, the "Jade Maiden Reverse Sealing Technique" is an advanced invisibility ritual requiring specific ceremonial procedures. The entire scripture exemplifies the Daoist magical tradition, which combines directional selection, deity veneration, and the power of incantations.

This passage describes a Daoist ritual technique called "Jade Maiden's Reverse Sealing" (Yu Nü Fan Bi), primarily used for travel protection and warding off malevolent forces. Here are the detailed operational steps:

First, prepare an altar within specific spatial parameters: a six-foot square indoors, a six-pace square in courtyards, or a sixty-pace square in open fields—all based on the number six. Prepare six counting rods made of Vitex wood (or substitute wood if unavailable), each measuring one foot two inches. Hold the rods in your left hand and a ritual knife in your right, facing an auspicious direction.

When performing the ritual, deeply inhale the Qi from the auspicious direction, click your teeth twelve times, and silently recite prayers. Stand with your back to the auspicious direction while chanting an incantation that includes: stating the exact time, invoking Heaven-Earth Parents, the Six Jia Spirits (Daoist protector deities), Twelve Time Guardians, the Azure Dragon and other directional animals, and celestial Jade Maidens (Daoist female immortals). Declare your practice of longevity techniques and explain your travel purpose, requesting the opening of Heaven's Gate and Earth's Door (sacred portals in Daoist cosmology) for divine escort.

The incantation further states: wherever you go, you'll avoid thieves and ghosts; good people will rejoice at your presence while evil ones will fear you, with all endeavors succeeding. Special emphasis is placed on performing "Yu Steps" (legendary steps used by Yu the Great to control floods), aligning with the Northern Dipper above while avoiding inauspicious influences below.

After chanting, hold your breath and use the knife to draw a protective circle leftward on the ground. Begin from the current time position—fingers may substitute for the knife. Arrange formations corresponding to the Twelve Earthly Branches, Eight Directions, and Four Corners (northeast, southeast, southwest, northwest). Enter the formation differently each day: from the northwest (Qian position) on Wu days, from the southwest (Kun position) on Ji days.

Upon completing the formation, establish cardinal directions at the center, positioning the Twelve Divine Generals and Eight Directions with Four Corners. For example: enter from the Jia position on Jia days, Yi position on Yi days, etc. Finally, hold the six counting rods while performing ritual bows to all directions.

This scripture documents a ritual procedure of Daoist Liuren (an ancient divination method), primarily describing how to summon the deities of the four directions for protection and construct the Celestial Gate and Earthly Door (a symbolic boundary representing the passage between heaven and earth) through specific arrangements of counting rods.

First, summon the deities of the four directions: the Great Deity of the Azure Emperor (Qingdi) of the East (Jia-Yi), the Great Deity of the Red Emperor (Chidi) of the South (Bing-Ding), the Great Deity of the White Emperor (Baidi) of the West (Geng-Xin), and the Great Deity of the Black Emperor (Heidi) of the North (Ren-Gui), inviting them to descend upon the ritual altar to protect the practitioner. The "Emperors" mentioned here refer to the Five Directional Thearchs, while "Jia-Yi," "Bing-Ding," etc., represent the Five Phases (Wuxing) associated with the celestial stems and their corresponding directions.

Next, arrange the counting rods: starting from the first rod corresponding to the current hour, sequentially place six rods. If the pattern of "two earthly branches enclosing one celestial stem" appears, first form the Celestial Gate, then the Earthly Door (the Celestial Gate and Earthly Door serve as the entry and exit points of the boundary). If the Earthly Door fails to form on certain days, the seventh rod must be placed in the noon (wu) position.

This is followed by a series of mnemonic chants describing symbolic animal movements, each corresponding to the descent of specific divine beasts:

• "The rat leaves its burrow for the dog's den": move the rod from the zi position to the xu position to summon the Azure Dragon (Qinglong).
• "The ox eats the rabbit's grass": move the rod from the chou position to the mao position to summon the Vermilion Bird (Zhuque).
• "The tiger wanders into the si position": move the rod from the yin position to the si position to summon the Hooked Array (Gouchen).
• "The rabbit hides in the ox's pen": move the rod from the mao position to the chou position to summon the White Tiger (Baihu).
• "The dragon enters the horse's stable": move the rod from the chen position to the wu position to summon the Black Tortoise (Xuanwu).
• "The snake coils in the shen position": move the rod from the si position to the shen position to summon the Six Harmonies (Liuhe).

Subsequent movements include those of the horse, sheep, monkey, rooster, dog, and pig, each action corresponding to changes in rod positions and the descent of respective deities.

The final incantation roughly translates as: "Heaven (Qian) is noble and luminous, Earth (Kun) is gentle and receptive. The two energies of Yin and Yang harmonize, and the Six Harmonies (heaven, earth, and the four directions) are stable and balanced. Aligned with the Dao of heaven and earth, may there be eternal peace and purity. Resonating with the profound mysteries of the cosmos, may all be as orderly as the upper garment and lower robe." This chant reinforces the sanctity and efficacy of the ritual through the complementary unity of heaven and earth, Yin and Yang, and other dualistic concepts.

This passage describes a secret Daoist practice called the "Six Ren Bright Mirror Yin Talisman," primarily used for attracting good fortune, averting misfortune, and protection during travel. It introduces several key concepts: "Celestial Gate" (Tianmen, auspicious direction), "Earthly Door" (Dihu, inauspicious direction), and "Jade Maiden" (Yunü, a protective deity).

When embarking on long journeys, meeting important figures, or assuming official positions, one should depart from the "Earthly Door" and enter through the "Celestial Gate," while summoning the Jade Maiden's protection. The specific incantation goes: "Celestial Gate, Celestial Gate, today brings great fortune. May the Jade Maiden guard my left and right. Roaming the four directions without encountering calamity, may all dignitaries greet me with joy. May all affairs proceed favorably with supreme auspiciousness. Swiftly, swiftly, in accordance with the statutes and ordinances" (indicating immediate effect).

For perilous situations like going to war, avoiding military conflicts, or handling funerary matters, the procedure is reversed—depart through the "Celestial Gate" and enter via the "Earthly Door." The chant changes to: "Nuo nuo yi yi (onomatopoeic syllables), setting forth without choosing days, returning without selecting hours. Following the stars' positions, wandering with the deities. Heaven and earth invert, thoughts manifest as reality. May enemies lose their bearings, unable to distinguish east from west. Those who know this art of mine shall find their schemes thwarted."

The summoning chant for the Jade Maiden is: "Jade Maiden, Jade Maiden, mother of celestial spirits, protect and accompany me to [destination]. Conceal my form—let none see me, let no ghost or spirit hear me. Bless those who aid me, curse those who harm me. Demonic obstructions daring to block my path shall perish. Among countless people, may all who see me rejoice. Swiftly, swiftly, in accordance with the statutes and ordinances."

Finally, one must draw a "four vertical, five horizontal" talisman pattern on the ground with a blade while reciting: "Statutes and ordinances, statutes and ordinances, may all ghosts conceal themselves. As I depart the crowd, may those who curse me perish, may those who threaten me suffer misfortune. Swiftly, swiftly, in accordance with the statutes and ordinances." This achieves the goal of attracting good and averting evil through talismanic incantations and directional selection.

The complete scripture meticulously documents twelve different methods for navigating the Celestial Gate and Earthly Door while summoning the Jade Maiden under various circumstances, forming a comprehensive system of Daoist protective esotericism.

This scripture primarily discusses the talismanic and ritual methods of Liuren (a form of divination) in Daoism, divided into several sections:

The first section presents an orientation correspondence chart for "established days," listing the directional positions of the Celestial Gate (Tianmen), Earthly Door (Dihu), and the affiliated Jade Maidens (female guardian deities) according to the twelve Earthly Branches (Zi, Chou, Yin, Mao, etc.). For instance, on Zi days the Celestial Gate aligns with the Bing direction (south-southeast), the Earthly Door with the Yi direction (east-southeast), and the Jade Maiden corresponds to Geng; on Wu days the Celestial Gate faces Ren (north-northwest), the Earthly Door Xin (west-northwest), with the Jade Maiden matching Jia.

The second section emphasizes that practitioners must perform these methods with sincere prayer and focused incantation—divination will prove ineffective without wholehearted concentration.

The third section records the "Ten Celestial Stem Deities of the Gates," protective spirits that can be summoned for military campaigns or daily travels. Each ten-day Jiazi cycle has corresponding household and gate deities, such as Household Deity Gongsun Qi and Gate Deity Xu Yi during the Jiazi cycle. Specific invocations must be recited to request these deities to disarm and assist.

The fourth section details practical applications: When commanders lead troops, soldiers should turn leftward into the Great Yin (Yin energy field), then invoke the gate deities with the incantation: "I face urgent matters—please conceal and shield me, nullify enemy weapons, may those opposing me perish..." After chanting, soldiers must advance straight ahead without looking back, hiding in the "Six Gui" direction (e.g., during Jiazi cycles, Gui positions align with the You/west direction).

The conclusion mentions the "Thousand-Mile Journey Departure Method," noting these techniques originated from the ancient "Six Jia and Nine Chapters" arts of Yu the Great's era, integrating cosmic forces of the four directions, seasonal Five Phases (Wuxing), and the essence of sun and moon energies.

This scripture documents a Daoist ritual practice known as "Yu Steps" (Yubu), a form of star-stepping used primarily for exorcism, military protection, and divine communion. The text includes incantations and detailed operational methods:

The first section contains protective mantras against malevolent forces and battlefield dangers. While reciting, practitioners visualize divine beasts like the Azure Dragon and White Tiger providing protection, with the Big Dipper deities vanquishing evil spirits and five-directional gods accompanying them. The incantation declares: obstructors shall perish, thieves will hide themselves, travelers gain joy, those who remain receive blessings, and all needs shall be fulfilled. It concludes with the emphatic phrase "urgently urgent as the law commands" (jiji rulüling) to activate the spell's power.

The second section introduces three directional variations of Yu Steps:

• When stepping from the Liuyi position (Six Yi), summon the White Tiger deity to clear path obstacles while reminding it not to delay virtuous deeds.
• From the Liubing position (Six Bing), invoke the Tian Gang star's might to lead the Azure Dragon and White Tiger in subduing all demonic forces, warning that violators will face celestial axe punishment.
• From the Liuding position (Six Ding), call upon the Jade Maiden (referring to the Six Ding goddesses) for guidance, emphasizing single-minded focus without looking back.

The third part details the cultivation method for "Perfected Being's Dipper-Stepping Yu Steps":

The optimal practice time is midnight. Using white chalk under starlight, draw the Big Dipper's nine-star pattern with three-foot intervals between stars. Beginning from the Tian Gang star, follow a specific stepping sequence while gazing at the Tian Ying star and reciting Dipper scriptures. Alternate steps between left and right feet—persistent practice for one hundred days enables divine communication. The text particularly stresses this method's secrecy, forbidding transmission to unworthy recipients.

The conclusion appends star-stepping mantras and hymns praising the Big Dipper's twelve celestial periods, describing specific stellar transitions during the practice like "treading Tian Ying, crossing Tian Ren," along with mystical effects including "entering the netherworld" and "attaining longevity." The closing incantation references Six Jia and Nine Chapter numerological arts, harnessing cosmic forces of the four directions, five seasons, and Five Phases (Wuxing), taking the Great Unity (Taiyi) deity as master, and borrowing solar-lunar radiance to complete the Yu Steps ritual.

This scripture records the methods of using yin talismans (Fulu) and sacrificial rituals in the Daoist Liuren divination system. The content is divided into two main parts:

The first part details the application of yin talismans. The text describes six distinct talismanic forms corresponding to the ten-day cyclical periods (xun): the Jiazi period features a rabbit-headed human figure, the Jiaxu period an ox-headed human figure, the Jiashen period a boar-headed human figure, the Jiawu period a rooster-headed human figure, the Jiachen period a goat-headed human figure, and the Jiayin period a serpent-headed human figure. After drawing the talismans, they should be placed in brocade pouches and carried by generals. When deployed in battle, the commander would point the corresponding period's talisman toward the enemy, causing their forces to spontaneously collapse.

The second part outlines the ceremonial procedures in detail. Before gathering ritual wood, practitioners must observe purification fasts and prepare one dou (ancient measurement) of wine and three portions of venison. During the sacrifice, white cogon grass should be laid as a mat while facing north to perform obeisance, accompanied by incantations summoning the Hundred Ghost Spirits to journey through the yin aspects of the Six Jia. The chanting must be repeated three times before wood-cutting may commence, with strict avoidance of impurities and the Five Pungents (onions, garlic, and other strong-smelling vegetables). Talisman drawing must occur secretly at midnight on Six Jia days, concealed from outsiders.

A five-day purification period precedes the formal ritual, requiring bathing, clean attire, and mental clarity. For altar arrangement, three-chi-long bamboo counting rods (divination tools) should be positioned according to the twelve earthly branches, with the Six Jia talismans placed at corresponding altar positions. Offerings include five-colored silks, wine, meat, and salt. The ceremony concludes with kneeling obeisance toward the geng direction (west) while invoking the names of the Four Directional Deities and Six Jia Yin Spirits. Talismans should measure nine inches long, two inches wide, and moderate thickness.

This passage reflects Daoism's characteristic integration of talismanic magic with astronomical calendrics, enhancing spiritual potency through specific timings, orientations, and rituals. The frequently used phrase "urgently urgent as the law commands" (jiji rulüling) serves as the standard talismanic conclusion, signifying immediate efficacy.

When performing rituals on the Jiazi day, if the Yin Spirit Talisman (fulu for guardian deities) is positioned in the Mao direction (East), one must perform two kneeling bows to the deity while invoking its name. Prepare a small sewn pouch, place the talisman inside, and simultaneously designate the position of the Xun Yin Spirit (the guardian deity of the ten-day cycle) outside the pouch. When deploying this formation against enemies, they will naturally feel fear and submit. In urgent situations where there's no time to set up an altar, simply drawing a makeshift ritual platform can still be effective.

Method for dispelling violent winds encountered during military marches:

According to the records of Dunjia (Escape Techniques), when an army encounters gale-force winds that topple flagpoles, take soil from the four borders and mold it into a seven-inch-tall clay figure. The figure should hold a peachwood bow and reed arrows in one hand and a peachwood knife in the other, with disheveled hair facing the wind. After tapping the teeth three times, recite the incantation: "Heaven has the Four Auspicious Beasts guarding the four directions, I have four hounds protecting my territory. Turn the city walls into mountains, transform the earth into rivers. Let invaders fail to approach, attackers unable to advance, retreaters find no escape. Disasters shall disperse naturally, the violent winds must cease."

Secret methods concerning the Six Ding Jade Maidens (six goddesses governing hidden matters):

The Jade Maidens are righteous deities between heaven and earth, often traveling with the Azure Dragon, Bright Hall, and Grand Yin deities, possessing infinite transformative powers to both bestow benefits and eliminate calamities. The Master of Ghost Valley revealed: The Dingmao Jade Maiden can conceal physical form, Dingsi can hide lifespan, Dingwei can conceal human hun (ethereal soul), Dingyou can obscure human po (corporeal soul), Dinghai can hide fortune and prosperity, while Dingchou can obscure the primordial spirit (shen). Those wishing to become invisible need only follow the Azure Dragon and other deities to the Six Ding Maidens' positions, where their forms will naturally vanish.

Ritual methods for venerating the Jade Maidens:

On every Jia or Ding day, observe purification (zhaijiao). Before rising at dawn, face the northwest (Xu position) while dressing, then sit upright in the Jade Maidens' direction and silently recite their incantations and names thirty-six times each. Before retiring at night, stand and recite another thirty-six repetitions. After maintaining this practice for thirty-six days, all affairs' auspicious or ominous signs will manifest three days in advance.

Classical texts record: When performing the Jade Maidens' Return and Seclusion method (a concealment technique), on Six Ding days, devoutly venerate the Six Ding Jade Maidens' names and talismans in a purified chamber. Recite the incantation six times, burn incense, and kneel in worship. Thereafter, summoning them will never fail to produce results. The texts also detail each maiden's name and acoustic characteristics: The Dingmao Jade Maiden is named Kong Linxuan, her voice like reed pipes; Dingchou is Liang Qiu Shu, sounding like ancient sacrificial music; Dinghai is Ling Cheng Lu, her tone resembling daily labor songs.

The Jade Maiden of Dingyou (a Daoist guardian goddess) is named Fei Yangduo, styled Jiuqin, whose voice resembles a flock of crows calling at night. The Jade Maiden of Dingwei is named Wang Quqi, who rides on purple clouds with a voice like wild beasts entering a city. The Jade Maiden of Dingsi is named Xu Weichi, styled Zhufu, whose voice sounds like bubbling springs.

When making offerings to the Six Ding Jade Maidens in one’s chamber, recite this incantation: "I summon the Six Jade Maidens to accompany me, aiding me in perceiving the truths of the hidden realms. May all affairs proceed as I wish, and may I know all things without obstruction. We seal this oath with blood. Swiftly, swiftly, in accordance with the statutes!" (a common Daoist incantation closing phrase).

Those who comprehend the mysteries of the Six Ding may freely traverse the hidden realms without fear, remaining unchanged for a thousand years and unbroken for ten thousand. Swiftly, swiftly, in accordance with the statutes!

The incantation to recite when leaving home each day: "Heaven and earth reverse, all paths are sealed. Those who pursue me shall lose their way here—mistaking east for west, south for north. Those chasing in chariots shall have their axles break; those on horseback shall be struck blind; those on foot shall have their feet swell; those leading troops shall surrender of their own accord. O bright Northern Dipper, drive my enemies ten thousand li away! May those who pursue me perish, and those who seek me halt. O Cowherd and Weaver Maid stars, transform into surging rivers and seas. Swiftly, swiftly, in accordance with the statutes!"

Directions unfavorable for battle in each season:

• In spring, do not wage war eastward, for the east is in its flourishing phase—launching attacks then ensures defeat.
• In summer, do not wage war southward—assaulting strong enemies will result in either failure or injury.
• In autumn, do not wage war westward.
• In winter, do not wage war northward. This is called "attacking the land of death" and should be avoided.

Directions favorable for battle during the eight seasonal nodes:

• After the Beginning of Spring (Lichun), attack northwest; at the Spring Equinox (Chunfen), attack due north.
• At the Beginning of Summer (Lixia), attack due east; at the Summer Solstice (Xiazhi), attack due east.
• At the Beginning of Autumn (Liqiu), attack southeast; at the Autumn Equinox (Qiufen), attack due south.
• At the Beginning of Winter (Lidong), attack southwest; at the Winter Solstice (Dongzhi), attacking southwest is most auspicious.

Li Puye’s method of Guxu divination:

• The two-hour period following the year’s Tai Sui (Jupiter) position marks the "yearly void" (Nian Gu).
• The two-hour period following the monthly lunar station marks the "monthly void" (Yue Gu).
• The two-hour period following the daily hour marks the "daily void" (Ri Gu).
• The opposing direction is the "empty" (Xu).
• Additionally, using the sixty Jiazi cycles, even-numbered days are "solid" (Shi), odd-numbered days are "void" (Gu), and the gaps are "empty" (Xu).
• Further, the hour indicated by the Big Dipper’s handle is "yang void" (Yang Gu), while the hour of Yin (3–5 AM) is "yin void" (Yin Gu).

This method may be applied to travel, wealth-seeking, and military divination.

This passage explains the methods for selecting directions and determining auspicious/inauspicious signs when employing the Liuren (an ancient divination technique) talismanic spells. It outlines several key principles:

Having solid ground at one's back while facing open space (referring to topography or directional positioning) brings good fortune. When circumstances require using an "empty" position, one may choose the direction where the Azure Dragon (one of the Four Symbols representing the east) resides, or where auspicious deities like Heavenly Virtue (Tiande) or Lunar Virtue (Yuede) are positioned. Positioning oneself with the "vital Qi" (Shengqi) direction at the back while facing the "death Qi" (Siqi) direction ensures smooth success when going out to seek wealth or conduct affairs.

In practical application, note that the left side represents east while the right represents west. When facing east, one's actual bodily orientation is north. For military operations: use the Yearly Void (Niangu) position for ten-thousand-man armies, the Monthly Void (Yuegu) for thousand-man units, and the Daily Void (Rigu) for hundred-man squads. Careful calculation according to these principles will invariably yield auspicious results.

The text concludes by noting that the old version has missing sections concerning specific talismanic methods. Should a complete version be found, further in-depth study and analysis would be possible. This constitutes the fourth volume of the Supreme Liuren Mirror Talisman Scripture of Hidden Correspondences.