《鬼谷子天髓靈文》

This Celestial Marrow Divine Text left by Master Guiguzi of Water Curtain Cave (a renowned recluse and strategist of the Warring States period) records the mysteries of perceiving heaven and earth's profound mechanisms. He comprehended the fundamental principles underlying all creation, pointing out that humans are born with innate purity of nature, yet become lost through indulgence in desires, rendering them incapable of penetrating the mysteries of life and death or the subtle workings of the cosmos. The Daode Jing (Classic of the Way and Virtue) and Yinfu Jing (Scripture of the Hidden Talisman) mentioned in the text both elucidate the true meaning of the Dao, while nighttime practice of Neidan (internal alchemy, the Daoist method of cultivating inner energy) is also a path of cultivation for sages.

Ordinary people often lose their true nature and fail to grasp the truth, which is why Guiguzi transmitted these secret arts to figures like Sun Wu and Pang Juan. Later practitioners who master his authentic methods can avoid calamities: escaping life-and-death crises, freeing themselves from worldly troubles, evading upheavals in mountains and rivers, dodging armed robbers, dispelling malevolent spirits, breaking curses and dark sorcery, avoiding the chaos of war, and staying clear of disasters involving fire, water, and thieves.

This secret scripture goes by many names: Six Heavens True Formula, Text of the Six Spirits, Art of Concealing Form and Body, Method of Summoning Spirits into the Chamber, Scripture of Soul Travel Through the Three Realms, Teachings of Water Curtain’s Subtle Mysteries, and Discourse on Transcending Life and Death. It contains six core talismanic spells: the Concealing Form and Body Talisman, the Summoning Spirits into the Chamber Talisman, the Soul Travel Through the Three Realms Talisman, the Transcending Life and Death Talisman, the Fire Borrowing the Four Elements Talisman, and the Concealing Traces and Sealing Form in the Cosmic Circuit Talisman.

Those who wish to practice these methods must purify their body and mind, reverently offer incense, select an auspicious day, and recite with focused devotion and virtuous intent. The divine talismans must be inscribed with cinnabar while silently chanting incantations for forty-nine days, after which their efficacy will manifest. Anyone seeking to transmit the secrets of this celestial scripture must erect an altar—the highest-grade altar requires forty-nine feet each of five-directional silk fabrics (in five colors), forty-nine pairs of jade rings, forty-nine bronze mirrors, forty-nine dark blue love-knots, forty-nine lamps, as well as offerings of spirit money and other ritual items.

This scripture primarily explains the manufacturing methods and effects of five types of Daoist talismans (Fulu), along with the altar specifications for transmissions at different levels of initiation.

For intermediate-level transmissions, the altar requirements are: five sections of five-directional silk (colored cloth), each measuring 36 feet in length, accompanied by 36 pairs of golden rings, 36 mirrors, 36 sets of dark blue concentric knots, 36 lamps, and 36 offerings of spirit money. For lower-level transmissions, five sections of 24-foot five-directional silk are used, with 24 pairs of silver rings, 24 purple mirrors, 24 sets of concentric knots and lamps, and 24 offerings. When transmitting these methods, one must select an auspicious date and hour, strictly following the prescribed altar specifications for efficacy.

All five talismans require specific ritual procedures for creation:

Invisibility Talisman: Written with cinnabar after bowing 24 times toward the Big Dipper, then facing the North Pole to inhale Qi and exhale onto the brush before drawing. Continuous ingestion for 49 days achieves invisibility. When used, one must draw a mark on the chest and both arms.

Spirit-Summoning Talisman: Also written with cinnabar, requiring 100 days of mantra recitation to manifest the Six Ding spirits (protective deities) who will obey commands. Before drawing, one must bow to the North Pole and gather northern Qi.

Three Realms Soul Journey Talisman: After 100 days of ingestion, enables free spiritual travel through the three realms. Drawing requires 24 bows toward the North Pole.

Transcendence of Life and Death Talisman: 100 days of practice enables surpassing the cycle of life and death, even allowing soul transference into another body. Usage requires visualization of borrowing a youthful, refined physical form.

Elemental Transformation Talisman: Through 100 days of practice, enables transformation of one's physical constitution. Drawing similarly requires bowing to the North Pole and gathering northern Qi.

All these talismans demand strict adherence to ritual procedures and sincere devotion to be effective. The scripture particularly emphasizes the necessity of "wholehearted sincerity" (Zhixin Chengyi) – maintaining focused and devout mental attitude – as the fundamental requirement for Daoist practice.

This scripture discusses the Daoist cultivation methods of protective talismans (fulu) and spirit visualization (cunshen). When practitioners use the talismanic incantations, they may experience intense heat as if being scorched by fire, but they should remain fearless, focusing their minds to follow the flame's guidance. The text emphasizes that reciting incantations requires solemn purity of heart—maintaining inner clarity without negligence or casual disclosure of secrets.

Two key incantations are then presented: The "Brush Incantation" for exorcism declares cosmic order, stating that a divine brushstroke can subdue all ghosts. The "Qian Yuan Heng Li Zhen" incantation harnesses solar-lunar power to circulate sacred water through the body. Both conclude with the standard Daoist phrase "Swiftly as the Law Commands" (jiji rulü ling chi she), signifying immediate efficacy.

The practice requires devoutly reciting each incantation 108 times at dawn daily. After forty-nine days, practitioners will feel their bodies light as clouds—a sign of impending success. Specific techniques include pressing the tongue against the palate for fifteen regulated breaths, tapping teeth fifteen times, then swallowing accumulated saliva in five portions. This "blood-qi cultivation" manifests results when sweat emerges from all pores and celestial music resonates above the crown.

Detailed spirit visualizations follow: From the Three Pure Ones (Sanqing—Lord Lao, Daojun, and Primordial Heavenly Worthy) to corporeal deities like the Brain Spirit Mud-Pill Lord, Eye Spirit Primal Lord, and Nose Spirit Dragon-Qi Lord, then to the directional guardians (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) and protector deities like the Six Ding and Six Jia. Special attention is given to controlling the Three Corpses (Peng Zhi, Peng Ju, Peng Jiao—malevolent spirits residing in the body), as proper alignment of all spirits ensures longevity.

The text concludes by affirming these as Lord Lao's secret transmissions, requiring sincere practice to attain the "Nine Returns" state (jiuhuan—referring to cyclical refinement of essence and qi). Integrating talismans, spirit visualization, and breath techniques, this passage exemplifies Daoism's characteristic synthesis of internal and external cultivation.

This scripture expounds the "Seven Returns and Nine Reversions" (qifan jiuhuan) Neidan (internal alchemy) practice in Daoist cultivation. The term "Seven Returns" refers to the sensation of chest tightness accompanied by vibrations during meditation, which signifies the movement of genuine Qi (vital energy). Practitioners must guide the fire energy (yang qi) from the crown of the head in cycles—five days each for left and right rotations—maintaining moderate intensity at three-tenths strength during each "fire advancement" (yang qi guidance). Through such cyclical practice, one may return to the primordial origin.

The text details specific methods: maintain physical stillness and seclusion to attain a state of celestial clarity, free from external disturbances (the six dusts remain unstirred). If mental energy scatters, direct the heart-fire (shen energy) to the Dantian (energy center) with intention, rotating it 108 or 54 times. When true qi activates in the chest, a refreshing breeze-like sensation will arise, swiftly dispelling the tightness. This esoteric method of the "Golden Elixir's Hidden Traces" purportedly extends life by 120 years and is considered profoundly secret.

The scripture emphasizes mastering the timing of "fire phases" (huohou). First, recognize the yin-yang energies within (symbolized as the "infant and maiden"), then refine the essences (represented as "yellow sprouts and white snow"). Gather these energies into the Dantian (furnace) for nurturing, likened to drawing nine eternal lamps from water. Upon completion, the perfected qi transcends temporal constraints of seasons and celestial cycles. Ultimately, a "spirit embryo" (shen tai) forms in the Dantian—not born of parental essence but cultivated by severing the "Three Corpses" (san shi, three destructive thoughts) and "Six Thieves" (liu zei, six desires). Such mysteries of the Golden Elixir path must not be lightly disclosed.

The text concludes by attributing this scripture to Master Guiguzi's secret transmission at Water-Curtain Cave, belonging to the sublime methods of the Three Caverns' Jade Void Emperor and the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong). It warns that worldly attachments to wealth and lust invite calamity, while virtuous deeds may not yield immediate blessings. Though fasting and precepts are essential, true liberation requires mastering this art of "hidden traces and scattered shadows." The scripture includes nine chapters of Seven Luminaries talismans (fulu corresponding to sun, moon, and five planets) to aid practitioners in overcoming suffering. Yet efficacy demands purity of mind and strict adherence to precepts.

Practitioners of the Guiguzi Tiansui Lingwen will know the method has taken effect when extraordinary visions manifest before their eyes. For ordinary men and women seeking to cultivate this art, strict adherence to purification precepts (cleansing body and mind, abstaining from forbidden foods) and sincere recitation of incantations are essential—only then will their petitions bear fruit. This scripture originally belonged to the secret transmissions of the Sanqing (Three Pure Ones) Palace, containing fulu (talismanic symbols) capable of delivering mortals and guiding beings toward profound mystical insights. However, this esoteric text must never be carelessly revealed to the unworthy—it demands utmost discretion.

Detailed records within the scripture cover talismanic methods, incantations, purification taboos, and techniques for discerning truth from falsehood, invisibility, and spatial transference. These arts must be transmitted cautiously, never divulged lightly.

Dietary prohibitions: During major festivals (the Three Origins festivals, Five La days, seasonal nodes, and Eight Solar Terms), the 3rd/7th, 3rd/8th, and 15th days of each lunar month, one’s birth-year stem-branch day (benming ri), and special dates like Jiazi, Gengshen, or Renshen, practitioners must abstain from meat. Violation nullifies the method’s efficacy.

Celibacy requirements: On the aforementioned days, including Gengshen, Jiazi, and Renxu dates, during extreme weather (violent storms), emotional upheavals (intense joy or anger), or irregular hunger/fullness, practitioners must observe sexual abstinence. Transgression likewise voids the method.

Forbidden foods: Beef, dog meat, blackfish, turtle flesh, the Five Pungents (leeks, garlic, onions, coriander, and chives), and strongly flavored foods are prohibited. These damage the practitioner’s Jing (essence), Qi (vital energy), and Shen (spirit), severely impairing the method’s power.

Water-Substitution Talisman (aquatic evasion): After drawing the talisman with cinnabar, ingest it with flowing water. On full-moon nights, face the Big Dipper to absorb celestial Qi while reciting incantations and consuming the talisman. After forty-nine days, rivers may be crossed without boats; after a hundred days, one walks on water as if on land; after a thousand days, water-based invisibility is achieved. Never disclose this lightly.

Metal-Substitution Talisman (metallic mastery): Combine cinnabar-drawn talismans with mercury powder to form pills. After forty-nine days, dreams of traversing sword forests confirm soul adaptation; after a hundred days, sword-light becomes visible, enabling metal manipulation; during incantation and talisman activation, iron implements manifest human forms—marking the ability for metal-based invisibility.

This scripture records several esoteric talismanic methods (fulu) for cultivation through natural elements, primarily focusing on three types of "borrowed forms" (fire, wood, and earth) that utilize external objects for spiritual practice.

The fire-based method involves facing the Big Dipper at night to absorb stellar essences. After reciting incantations, the practitioner exhales Qi onto a brush to imbue it with power before drawing the talisman. Vermilion ink must be used, with dissolved mercury serving as the medium. Consuming these talismans for one hundred days allows cultivation through fire energy. The practice also requires harmonizing with one's inner "true fire" - generating heat by rubbing the palms together persistently for a hundred days. Legend states the Yellow Emperor (Xuanyuan Huangdi) used this method to ride a fire dragon through the three realms.

For wood-based cultivation, one must prepare sandalwood-core decoctions for ingestion while crafting a "divine pillow" from lightning-struck jujube wood. The pillow has precise dimensions (7.2 inches square, 2.5 inches high). At dawn, practitioners visualize their form entering the pillow. After forty-nine days of consistent practice, the pillow gradually assumes the cultivator's likeness; a hundred days achieves the "severance method" state; uninterrupted practice for a thousand days animates the pillow, which then becomes a spiritual substitute (tishen). Should the cultivator depart, observers would mistake the pillow in the coffin for their deceased body while the practitioner remains alive.

The earth method combines cinnabar, sacred soil (shen tu), and poria mushroom powder into medicinal pellets. A hundred days of ingestion grants lightness like wind, enabling mountain traversal as if walking flat ground. Advanced practitioners nightly trace their mirror reflections with ink in a fire chamber (huo'an meditation space). After a hundred days, this cultivates a "shadow body" (yingshen). The entire process demands absolute secrecy - no women, chickens, or dogs may witness it.

This scripture primarily reveals the esoteric methods for writing and using Daoist talismans (fulu), along with essential techniques for spiritual cultivation and attaining the Dao.

When inscribing talismans, one must first draw celestial and earthly Qi (vital energy) from the four directions, exhaling it onto the brush before writing. During the creation of fulu (Daoist symbolic diagrams for exorcism and blessings), the practitioner must chant the Illuminating Incantation: "Above flows the divine water of the east, illuminating this talisman, causing all evil to retreat and hide," while being flanked by the Azure Dragon and White Tiger guardians. The Brush-Consecrating Charm states: "This brush sharp as a blade, cinnabar potent as all medicines—wherever this divine talisman reaches, all evil shall perish, swiftly as the law commands!"

The text explains these secret methods originated from the Jade Spirit Great Emperor of the Three Caverns (Sanqing) heavens, transmitted by the Perfected Being Bi Shangqing. All phenomena in creation embody Yin-Yang duality, just as humans manifest as good or evil, wise or foolish. The virtuous receive celestial protection, while wrongdoers inevitably face retribution. During the era of the Yellow Emperor, all immortals practiced these methods to deliver sentient beings.

These arcane arts for concealing one's form and attaining transcendence manifest in various ways—written records being but one approach. True Daoist masters often transmit them orally without written documentation. The Celestial Marrow Spiritual Text was initially preserved by the Lord of Purple Tenuity Grotto, later transmitted to Lady Wei (the female Daoist Wei Huacun), then passed to Xie Ziran, Zhang Shi and others. Legend states that after three years of practice, Zhang Shi suddenly heard celestial music at noon one day as heavenly beings descended to guide him in daytime ascension.

The scripture emphasizes that only those with karmic connections from past lives may encounter these true methods. Practitioners must cultivate with sincere devotion for one hundred days before witnessing effects. The Perfected Bi transmitted this scripture to liberate beings from suffering, yet achieving immortality requires genuine cultivation. The referenced "Secret Text of the Nine Luminaries' Radiance" contains nine concealed spirit talismans—not to be shown lightly—requiring thirty years of practice to master completely.

Note: The phrase "swiftly as the law commands" (急急如律令) commonly concludes Daoist incantations, meaning "execute immediately according to divine decree." The "Three Caverns" (三洞) refer to the Daoist scriptural classification system (Dongzhen/Dongxuan/Dongshen). The "Nine Luminaries" (九曜) denote the Big Dipper's seven stars plus two assistant stars, holding significant astrological importance in Daoism.

This passage discusses the transmission protocols and cultivation methods of the Daoist scripture Guiguzi Tiansui Lingwen, treating the subject with utmost solemnity.

Regarding transmission rules: This scripture may only be passed to one or two truly predestined individuals and must never be casually shared with unworthy recipients. Transmitting it to improper persons condemns the transmitter to eternal hell without hope of liberation, while implicating nine generations of ancestors to suffer in the Avici Hell. Recipients must practice it with sincere devotion—hoarding it without cultivation or withholding it from others also incurs severe retribution.

Concerning cultivation methods: Practitioners who diligently follow this scripture and perfect their virtue will have their names recorded in the Purple Mansion (the celestial abode of Daoist immortals) as perfected transcendents. Domestic practitioners must avoid contact with women, chickens, and dogs during practice to prevent failure. The text specifies several appropriate circumstances for practice: when pursued by authorities, threatened by bandits, haunted by spirits, or when assisting others in dire situations—all being opportunities for achieving spiritual attainment.

The scripture preserves two crucial talismanic incantations:

The first is a spell recited during talisman-drawing: "Heaven round, Earth square, the ninety-two celestial chapters..." invoking the divine power of the Great Emperor of the Purple Subtlety (a major Daoist deity) to empower the talisman.

The second is the Six-Wu Divine Chant for daily recitation: "The sun rises in the east, blazing with fiery light..." beseeching celestial gods to vanquish demons and eliminate evils.

Particular attention is given to the method for creating the "Talisman for Summoning the Six-Jia Spirits to Ride the Crimson Horse of the South": it must be inscribed with cinnabar on the Gengshen day (an important date in the Daoist calendar), using well water drawn before sunrise while reciting specific incantations. Legend tells of an ancient perfected one who, after 300 days of practicing this method, could ride a crimson horse while summoning the Six-Jia Celestial Generals—a feat personally witnessed by Emperor Wu of Han.

A final admonition: Those seeking to learn these methods must approach them with utmost reverence. Disrespect toward these techniques incurs grave karmic consequences. These teachings represent secret transmissions that demand careful preservation.

This scripture records several esoteric Daoist talisman (Fulu) cultivation methods, primarily explaining how to attain supernatural abilities through prolonged practice. Each talisman requires over one hundred days of dedicated cultivation to take effect, emphasizing that sincerity determines efficacy.

The first talisman, "Dispersing Shadows to Come and Go at Will," when cultivated for a full hundred days and chanted before a mirror, enables one's shadow to disappear, making the practitioner invisible to ordinary people. Tradition holds that upon successful cultivation, the practitioner will suddenly levitate, though this method must be strictly kept secret.

The second, "Tally for Discerning Life and Destiny," allows the cultivator to receive visits from immortal youths dispatched by Celestial Masters (Tianshi) in dreams, revealing one's fate. The ancient immortal Wang Qiao frequently employed this method, but ordinary practitioners risk death if they deviate from prescribed procedures.

The third talisman, "Spirit-Departing Shell," cultivated between forty-nine to one hundred days, enables the primordial spirit (Shen) to leave the physical body and inhabit other objects. This profound method achieves soul projection upon completion.

The most miraculous fourth talisman, "Rebirth Through Transmigration," requires one to three hundred days of cultivation. If dissatisfied with one's aged or unattractive body, the practitioner may locate a recently deceased corpse (under sixty years). The ritual involves preparing glutinous rice porridge—after the ceremony, the spirit transfers to the new corpse while the original body must be secretly buried. Crucially, no women may witness the ritual.

The fifth talisman, "Expelling the Three Corpses," removes the "Three Corpses Worms"—three malevolent spirits believed to inhabit human bodies according to Daoist doctrine. These parasites delude human consciousness; only by eliminating them can one attain immortality (Xian) and longevity.

The sixth method, "Talisman Sword for Resolving Grudges," requires burning the talisman over incense ashes for forty-nine days, consuming the ashes with water. When encountering enemies or vengeful spirits, burning this talisman while chanting dissolves enmity.

When one serendipitously obtains such esoteric methods, one must first master the essential techniques of practice. If encountering reluctance to transmit the teachings, this indicates the method's extraordinary secrecy—it must never be casually disclosed and requires strict confidentiality.

Regarding the method for painting the Cloud-Spraying Talisman (Fulu) to summon the Six Wuchen Divine Generals (Daoist guardian deities): Before inscribing the talisman, specific incantations must be recited. Choose an auspicious year, month, day, and hour aligned with one's destiny. Perform the ritual alone within a prepared curtained space, ensuring no spouse, children, or relatives witness it, as this would disrupt the efficacy. The practitioner must hang curtains in a purified chamber, prepare sixty lamps, six sets of spirit money and paper horses (ritual offerings), and six portions of sacrificial offerings. Conduct the ceremony on a Gengshen or Jiazi day (auspicious dates in Daoism), followed by devout veneration. This method was secretly transmitted by the Supreme Jade Void Emperor (a high-ranking Daoist deity) and the Perfected Lord Bi Shangqing (an immortal adept).

Concerning the use of the "Ghost Mirror" method: If one intends to ingest talisman-infused water, prepare seven sheets of yellow spirit money and seven plain paper horses seven days in advance, offering them in a quiet chamber for seven days. On the day of use, select a Gengshen day or the full moon, bow eastward before sunrise, burn the money and horses, then place the talisman in clear water. The talisman must float steadily in one spot before being consumed with the water.

The Spirit-Regulating Talisman (a mystical charm for harmonizing body and mind) belongs to the advanced arts of the Three Realms and Six Jia's Numinous Flight. It enables foreknowledge of fortune and misfortune while prolonging life. Practitioners must recite: "The sun is my father, the moon is my mother, the Five Planets (Wood, Fire, Earth, Metal, Water stars) are my elder brothers, and the Great Unity (the North Star deity) is my friend," thereby attuning to the celestial energies.

Next is the invocation chant: Reverently summon the Four Direction Judges (Judge Cui of the East Gate, Judge Xu of the North Gate, Judge Li of the West Gate, Judge Zheng of the South Gate), the Virtue and Vice Attendants, the Ghost Kings and Prison Guards of the underworld; then invite the stellar deities governing celestial phenomena—the Sun, Moon, and Heavenly Armor Divine Kings; further call upon the Nine Capital Earthly Armor Divine Kings, who detect subterranean treasures; also invoke the Fugitive Divine Kings specialized in locating missing persons, and the Calamity Dispelling Divine Kings who exorcise malignant forces; lastly, beseech the Vision-Clearing Divine Kings, healers of eye ailments, to descend and aid the ritual altar. These chants must be employed in conjunction with specific ceremonial procedures during the rite.

This scripture records a Daoist ritual for invoking deities and performing talismanic magic. The content is divided into three main sections:

The first section involves the invocation of deities, where the ritual master respectfully summons various celestial beings to descend and assist in the sacred space. These include: the Hidden Form Kings who conceal their divine manifestations, the Kings who command the Twelve Spirit Messengers, the Six Bing, Six Yi, Six Ding, and Six Jia Divine Kings (Daoist guardian deities), the Sixty Jiazi Divine Kings (guardians overseeing years, months, days, and hours), as well as the Five Directional Emperors (Green Dragon of the East, Vermilion Bird of the South, White Tiger of the West, Black Tortoise of the North, and Yellow Emperor with the coiling serpent). The ritual master prays for their divine power to enter his being.

The second section contains a set of powerful secret incantations. These mantras possess the potency to make stars fall, sun and moon darken, mountains crumble, earth split open, waters cease flowing, and fires extinguish. They can also cure diseases, dispel calamities, revive the dead, and transform iron into steel.

Finally, three important talismans are introduced:

The Celestial Jia Talisman (Tianjia Fu) - Predicts celestial phenomena (such as falling stars, solar/lunar eclipses), annual harvest conditions, and agricultural fortunes. When activated, it manifests as a child's voice whispering predictions in the ear.

The Earthly Jia Talisman (Dijia Fu) - Reveals hidden treasures, buried remains, underground springs, and other concealed objects beneath the earth. It appears as a child-like figure during ritual chanting and offerings under the Big Dipper, showing subterranean conditions.

The Human Jia Talisman (Renjia Fu) - Used for locating missing servants or fugitives. Though the text is incomplete here, the name suggests its function relates to people-tracking magic.

These talismans must be employed with specific incantations and ceremonial rites, exemplifying the Daoist magical principle of "talismans and spells working in mutual correspondence" (Fuzhou Xiangying).

This scripture records several methods for using Daoist talismans (fulu), primarily involving practical techniques for exorcism, locating lost objects, and subduing thieves. Each talisman has specific crafting procedures and application steps.

The first is the "Ghost Armor Talisman," specifically designed to deal with hauntings by malevolent spirits. When a household experiences disturbances—such as unexplained family illnesses, tiger attacks, prolonged sickness, or recurring nightmares—a Daoist priest can consecrate this talisman. The paper transforms into the form of a child spirit, directly reporting to the practitioner the name and hiding place of the haunting entity. This allows targeted exorcism, restoring peace to the household.

The "All-Seeing Spirit Talisman" must be crafted at a precise time. During the midnight hour of every Xinyou day (a specific combination in the sexagenary cycle), the priest uses cinnabar to draw the talisman on a five-inch silk cloth. The ritual altar requires three layers of ash, three lamps, two bowls of water, and a sword. Barefoot, the priest stands within an ash circle while reciting incantations. After three consecutive offerings, the talisman is burned, and its ashes are dissolved in water. Drinking this water at the Yin hour (3–5 AM) the next day temporarily grants the ability to see spirits—even witnessing them transporting valuables.

The "Subduing Stolen Goods Talisman" helps recover stolen property. Prepare three concentric ash circles, three swords, a mirror, and both tea and purified water. After chanting, the priest sprays water in cardinal directions: eastward to destroy Wood-phase energies, southward to extinguish Fire, westward to sever Metal, and northward to dry Water. Tradition holds that within three days of this ritual, thieves suffer divine retribution, and stolen items return spontaneously.

Lastly, the "Tomb Spirit Talisman" locates flood-scattered remains. On a night with complete constellations, the talisman is inscribed on one-inch silk and placed on the altar. At sunrise, observing the burial site reveals the talisman transformed into a child spirit—appearing as a living person (yang form) for the living or a deceased spirit (yin form) for the dead, precisely identifying the remains' location.

These talismans emphasize strict ritual sequences and specific materials, reflecting Daoist ritual magic's attention to temporal-spatial alignment and symbolic objects.

This scripture documents the esoteric Daoist practice known as the "Method of Blending Heaven and Shifting Earth." Those wishing to cultivate this method must first accumulate three years of virtuous merit. The specific practice is as follows:

First, establish an altar during the first Zi hour (11 PM to 1 AM) of the first lunar month. Prepare twelve ritual offerings including white cogon grass for flooring, dried venison, fragrant tea, wine, fruits, and candles. Here, "heavenly calamus" refers to Acorus gramineus, while "earth wine" denotes spring water. The altar must be set up in a quiet, secluded location facing the direction of the Heavenly Gate (the Daoist celestial portal).

The practitioner must observe purification through fasting and bathing, then craft twelve ritual seals from jujube wood struck by lightning. During the ceremony, one should loosen their hair, hold a ritual sword, and silently recite the specific incantation: "Om hu gou na ya zha Zhenwu xian ma sa bo tuo yan duo xian yi chi yi chi ming jin xi xi duo duo" seven times. Then, barefooted, bite the tongue to draw blood and spray it toward the Heavenly Gate while consecrating the ritual seals.

Miraculous phenomena will manifest: first, a sudden black wind with sounds of clashing weapons, followed by celestial beings bearing arms, and spiritual entities transforming into dragon-tiger forms charging toward the practitioner. Remain calm, bow your head, and silently recite the protective mantra: "Swiftly descend auspiciousness, I now dare to receive. Those who oppose me shall perish, those who harm me shall die. I invoke the true Dharma, all holy ones descend now. Urgently, urgently, according to ordinance!"

When purple clouds appear, it signifies the descent of celestial deities. Prostrate reverently to receive divine instructions. The next day, consume the offerings yourself, and dispose of the remnants by releasing them into east-flowing water. The completed ritual seals should measure 2.4 cun square (about 7.5 cm) and 0.6 cun thick (about 1.9 cm), stored in brocade pouches and carried at all times, avoiding defilement.

This scripture belongs to the secret Daoist traditions of talismanic magic, emphasizing the practitioner's need for pure discipline to communicate with celestial beings through specific rituals and gain extraordinary powers. The mentioned "Twelve Faith Seals" are crucial ritual implements that must be crafted and used in strict accordance with regulations.

This scripture discusses twelve types of "faith seals" (xinyin)—Daoist ritual seals possessing special powers—with detailed explanations of three primary seals: the Celestial Seal, Earthly Seal, and Human Seal, each with miraculous functions.

The Celestial Seal (Tianxinyin) commands celestial phenomena: it can alter day and night, summon snow in summer or thunderstorms in winter, and even enable flight to the moon palace. To activate it, one must form a specific hand gesture (left hand forming the Qian-Hai mudra) and stamp the seal at the Heavenly Gate (Tianmen). For lunar travel, the practitioner must first purify through ritual bathing, then use the Cloud Seal to summon a cloud for transport, finally stamping the Celestial Seal to open the moon palace gates.

The Earthly Seal (Dixinyin) transforms geography: it can trigger or halt earthquakes, move mountains, reverse oceans, and subdue spirits. When stamped for mountain passage, mountain deities will guide the way; in danger, writing the character for "water" (shui) on the ground and stamping the seal conjures rivers to block pursuers; stamped at crossroads, it creates bottomless chasms.

The Human Seal (Renxinyin, also called the Ten-Thousand Victories Treasure) excels in military strategy: deploying troops under its influence ensures invincibility through limitless tactical transformations. Though the other nine seals (Dragon, Tiger, Cloud, Wind, and the Five Phases seals) aren’t detailed, the text emphasizes that confusing their usage nullifies their efficacy.

The scripture concludes that mastery of these seals transcends the cycle of life and death. In crises or illness, burning incense and reciting incantations can avert disaster—but only when performed with strict adherence to ritual protocols, including purification, directional alignment, and precise ceremonial steps.

The Guiguzi Tiansui Lingwen records various miraculous Daoist magical arts and the application of ritual seals (Daoist ritual implements):

On transformation techniques: Practitioners can use specific seals and incantations to transform plants, trees, metals, or stones into human or animal forms. For instance, stamping the "General's Seal" on a grove while spraying water and reciting spells can transform trees into armed soldiers. Applying the seal to different body parts enables transformation into elders, children, women, or birds and beasts. The ritual requires purity—practitioners must carry clean water and abstain from meat.

The Seven Stars Yu Step (a Daoist ritual pacing technique aligned with celestial patterns) and invisibility arts: Beginning at the Xun position (southeast, representing the Earth Portal) of the Later Heaven Bagua (Eight Trigrams), stepping through Kun (southwest, the Human Gate) to Qian (northwest, the Heavenly Gate) achieves invisibility—particularly useful in military engagements. This advanced method belongs to the art of soul retrieval (a resurrection technique).

The Dragon Trust Seal (a ritual seal engraved with dragon imagery): This seal subdues true dragons and tames extraordinary beasts. Stamping it on white silk while inscribing the character "dragon" (龙), then spraying water and chanting transforms the silk into a rideable flying dragon. Impressing it on water summons sea creatures, while stamping one's chest enables personal transformation into a cloud-riding dragon. Writing "snake" produces serpents, while "dragon" creates dragons—both require water-spraying and seal application.

The Tiger Trust Seal (engraved with tiger motifs): Specifically subdues tigers, leopards, wolves, and venomous creatures. Vermilion-stamped silk affixed to mountain forests forces tigers to prostrate beneath trees without harming humans. The seal's complete method includes Tiger-Slaying Talismans (Shahu Fu) and Mountain-Control Arts (Jinshan Shu, woodland domination spells).

These arts demand strict ritual observance: bodily and mental purity, specific seals, water-spraying, and incantation sequences for efficacy. The text mentions "xunshui"—the ritual act of spraying water from the mouth—and "hebian"—loudly reciting transformation spells.

This scripture primarily elucidates the miraculous effects and application methods of three sacred seals: the Wind Messenger Seal (Fengxin Lingyin), Cloud Messenger Seal (Yunxin Lingyin), and Metal Messenger Seal (Jinxin Lingyin).

Concerning the Cloud Messenger Seal (Qi Yun Bao Yin, Cloud-Summoning Treasure Seal):

This seal can summon clouds to ascend skyward, generating auspicious five-colored clouds that enable one to ride upon them, freely traversing between heaven and earth. When used, stamping the seal beneath one’s feet will cause mist and clouds to emerge around them; each imprint raises the clouds by one zhang (about 3.3 meters). To descend, simply stamp the seal upward. For those wishing to ascend to the moon, they must first observe fasting and ablution, then stamp the ground to generate clouds while simultaneously employing the "Open Heaven’s Gate Seal." During prolonged rainy periods when clear skies are desired, writing the characters for the Five Directions (Metal, Wood, Water, Fire, Earth) in cinnabar on green cloth and stamping the seal will summon five-colored clouds.

Concerning the Wind Messenger Seal (Sheng Feng Bao Yin, Wind-Generating Treasure Seal):

This seal can summon gales across thousands of miles, useful for military maneuvers, river crossings, or battle formations. To activate it, write the characters "Swift Wind Arise" (Su Sheng Feng) on a porcelain bowl, then stamp the seal toward the sky—an immediate tempest will arise, powerful enough to snap trees. To create a dark, chaotic sky, stamp the seal toward the Ghost Gate (northeast direction). When facing adverse winds, writing the character "Return" (Hui) on a bowl and tossing it into the air before stamping will reverse the wind’s direction.

Concerning the Metal Messenger Seal (Sui Jian Bao Yin, Sword-Shattering Treasure Seal):

This seal renders metal weapons ineffective. When stamped with cinnabar onto white silk, it can break blades, deflect arrows, and nullify all harm from weaponry. Deployed in battle, it ensures invulnerability.

These techniques require accompanying rituals such as fasting, purification, and cinnabar inscriptions, with strict adherence to prescribed procedures. The scripture’s recorded seals primarily focus on three functions: commanding wind and rain, riding clouds and mist, and achieving imperviousness to weapons—embodying the Daoist pursuit of mastering nature and safeguarding life through esoteric practice.

This scripture records four miraculous Daoist ritual seals and their methods of use:

The Wood Trust Seal (Returning Wood Treasure):

This seal controls plants and trees, enabling one to ride wooden objects through the air. To use it, stamp both ends of a wooden object while spraying water and chanting the word "swift" to take off, then shout "halt" to stop. If an army is trapped without provisions, stamp the seal on the belly of a wooden bird to transport supplies. It can also rapidly construct buildings and make night movements as bright as day.

The Water Spirit Seal (Rippling Wave Treasure):

This seal summons winds and waves, calls clouds and rains. To create waves, sacrifice a white mare (with her foal) facing north, then stamp the seal on an iron plate and cast it into a river - soon tremendous waves will arise. To cross water, stamp it on shoe soles; to dig wells or alter waterways, stamp the ground and water will spontaneously appear.

The Fire Spirit Seal (Blazing Sun Treasure):

This seal ignites conflagrations across ten thousand li. For nighttime use, face it south toward the Bing position (Fire phase), blow breath through it toward the target direction, and flames will shoot forth from the seal. Extinguish fires with the Water Seal. To burn buildings or vegetation, wrap the seal in blue paper around a stone and throw it - the resulting flames cannot be quenched. In danger, stamping it on mountain rocks creates volcanic cover.

The Earth Seal (Eternal Spring Treasure):

This seal causes land to rapidly produce crops. Simply stamp the ground to make the Five Grains, melons, fruits, and vegetables instantly ripen.

This passage describes an ancient mystical practice called the "Celestial Marrow Spiritual Texts," which primarily encompasses two extraordinary powers: the transmutation of objects into gold and the governance of states.

The section on transmutation details a ritual process using a special seal: imprinting this seal on stone transforms it into jade; stamping it on earth turns the soil into gold; applying it to withered wood causes new sprouts to emerge; it can even make trees blossom in winter. The specific method involves first imprinting the seal on the ground, then planting the seeds of the five grains (wheat, rice, millet, etc.), followed by sprinkling water over the seeds while reciting incantations. A single spray initiates growth, two sprays accelerate it, and by the fifth spray, the crops reach full maturity. For fruit trees, a similar method applies—seven sprays of water will make the tree grow to seven feet tall.

The second part explains that this Celestial Marrow Spiritual Texts is a celestial scripture secretly transmitted for Daoist cultivation. Those who comprehend its mysteries can shorten their spiritual practice by twelve years and succeed in refining the Golden Elixir (Jindan) and other immortal medicines. However, before using it, one must strictly observe purification rituals (Zhaijiao) and abstain from the "five pungents" (garlic, wild garlic, leeks, and other strong-smelling foods) while avoiding the "six harms" (six types of misconduct). Disrespecting or defiling these spiritual texts invites calamity. Revealing them to unworthy individuals is a grave offense—not even ten thousand taels of gold can justify such a breach.

The statecraft section describes the book’s supernatural abilities: scattering beans to summon soldiers, tossing grass to create horses, enabling one person to fight a hundred, commanding wind and rain, altering day and night, mending broken bones, and commanding spirits. Mastering these arts grants control over the world, serving as a ladder to transcendence. However, their use requires accumulating merit, universal salvation, strict adherence to precepts, and the erection of a three-tiered altar on auspicious days (the fifth day of the fifth month, the seventh day of the seventh month, and the third day of the third month). The outermost altar measures 24 feet square, the innermost 12 feet square, and must be set beneath the Big Dipper with five-directional banners and offerings (seven portions of venison, seven cups of wine, seven servings of food).

The text concludes by emphasizing: superior practitioners who attain this method may ascend as immortals; middling practitioners command the awe of spirits; lesser practitioners gain military authority over nations. Yet celestial secrets must never be divulged. Before use, one must purify through fasting and ablutions, performing the rites in seclusion.

This passage describes the specific procedures of a Daoist ritual practice. The preparation requires seven portions of fruit, seven lamps, seven bowls of purified water, with fragrant flowers and cogon grass spread on the ground as offerings. Four animal hearts must also be obtained: those of a wild fox, an aged macaque, a magpie, and a wren.

Place these four hearts beside the altar, pour wine and light incense while facing the direction of the Big Dipper. With hair unbound and holding a ritual sword, recite the incantation. The chant essentially invites the Great Emperor of the North Pole and General Zhenwu to descend and assist, declaring that one acts in the mortal realm by the Mandate of the Celestial Emperor. During the recitation, offer wine and burn incense with utmost devotion. Soon purple clouds will envelop the altar, and within them a bluish object may appear—remain calm when this occurs.

After the ritual, place the four hearts on a tray and chant to imbue them with spiritual potency before grinding them with a medicine pestle. Then add other medicinal ingredients: half an ounce each of Dysosma versipellis (guijiu), Euonymus alatus (guijian), a type of fan-shaped plant (guishan), and Cynanchum atratum (guiduyou), along with half an ounce each of realgar, ginseng, spirit-plant fungus (fushen), poria mushroom (fuling), borneol, and musk. Grind these into powder, combine with millennium-aged pine resin to form pills, and coat them with cinnabar to the size of pellets.

Strict taboos govern the pill-making: no chickens, dogs, women, or mourners may witness the process, lest the medicine lose efficacy. Store the finished pills in brocade pouches. At dawn on a Jiazi day (first of the 60-day cycle), hold one pill in the left hand while reciting an incantation, then swallow it with a talisman for heart-opening (kaixin fu) and purified water. Follow with another chant meant to help the talismanic water reshape one's form, entering the five viscera to strengthen the hun and po souls.

The entire process carries profound mystical symbolism, exemplifying the Daoist magical tradition of combining animal spiritual essences with medicinal herbs. It emphasizes ritual purity and the principle that sincere devotion manifests spiritual efficacy.

This scripture records the miraculous effects of several Daoist talismans (fulu) and elixirs, primarily divided into two categories: the Body-Transforming Elixir and various talismanic methods.

Regarding the ingestion process of the Body-Transforming Elixir (also called Ghost-Seeing Elixir): Upon taking the first pill, one feels their body light as if treading on clouds, with all internal organs becoming translucent—requiring a hot water bath to induce sweating. On the second day of consumption, a burning, needle-like pain emerges from every pore. By the third day, large amounts of dark blood are expelled (a normal phenomenon of blood renewal within the body). On the seventh day, the elixir's power reaches the Muddy Pellet Palace (niwan gong, a vital acupoint in Daoist brain physiology), and when replacing the marrow, one experiences splitting headaches—this requires taking a specially prepared pain-relief formula (a powdered blend of seven herbs including ginseng and poria). After persisting for twenty-seven days, the body becomes light and vigorous, with a radiant complexion and eyes clear as jade peaches. After twenty-one days, mental faculties expand dramatically: at night, the eyes emit light, enabling one to see ghosts and spirits ten li away, even foreseeing future fortunes and misfortunes. Upon completing one hundred days, one attains supernatural abilities of infinite transformation.

The scripture also details five special talismans: The Fierce Beast Talisman and Full-Body Talisman allow transformation into a hundred-foot spectral being during emergencies—swallow the talisman while facing the stars, drink water, and recite the incantation. The Elder Talisman, taken with perfumed water, transforms one into a white-haired old man. The Celestial Concealment Talisman must be swallowed while facing the sun for instant invisibility (requires monthly renewal). The Battle Victory Talisman, burned to ashes and mixed with water for soldiers to drink, grants invulnerability to weapons. The Divine Soldiers Talisman requires ritual use with an incense burner and purified water, though its specific effects remain unspecified.

(Note: These methods belong to specialized Daoist cultivation practices involving elixir ingestion and talismanic rituals. They must only be undertaken under professional guidance—never attempt independently.)

This passage describes an ancient Daoist ritual for military purposes, consisting of three main components:

First is the altar setup and ritual procedure: The practitioner must face north, preparing seven black banners and one drum while dressed in black ritual robes with hair unbound. When reciting incantations, they must draw fulu (talismanic diagrams used for exorcism) with a brush while visualizing the image of Zhenwu Dadi (the Dark Warrior deity of the north). The completed talisman is burned to ashes, upon which the practitioner bites their tongue to spray blood-tinged water onto the ashes, then waves the banners and beats the drum toward the north.

The second part details the incantation itself—a summoning chant for the Water Deities of the Northern Ren-Gui (water-aligned spirits in the Five Phases system). The general meaning invokes the water gods' power to make armies invincible, capable of crushing mountains and seas. However, it specifically warns against forcibly crossing rivers during this ritual's activation, as this would invite disaster.

The final section explains the "Grass and Bean Method"—a technique to transform vegetation into celestial soldiers. This requires setting up an altar on specific festival days (the 7th day of the 7th month and 5th day of the 5th month), preparing 1.2 pecks of soybeans and a bundle of purified grass. For forty-nine consecutive days, the practitioner must cultivate in a purified chamber, chanting from night until dawn daily. Through steps like water-spraying and incantations, the grass and beans are said to transform into divine troops. During cultivation, the practitioner must also daily consume "Spirit-Arousing Talismans" (fulu drawn with cinnabar, burned to ash, and swallowed with water).

The text particularly emphasizes: talismans must be drawn precisely, incantations recited authentically, and ritual materials kept pure—otherwise the magic fails. It also notes this method is especially suited for military commanders born under the "Saddle-Climbing Courier Horse" astrological configuration (a special stellar combination in traditional fate calculation), suggesting such individuals could achieve unparalleled military feats with this technique.

This scripture records a secret Daoist method called the "Heavenly Net Incantation" (Tianluo Zhou), which primarily explains how to perform transformation arts through recitation, fasting, and specific rituals. Practicing this method requires strict adherence to the following steps:

First, one must recite the incantation in a purified state, having fasted, bathed, burned incense, and calmed the mind beforehand. The incantation should be recited a thousand times daily for forty-nine consecutive days. The incantation itself consists of many special syllables, such as "Om Qu Sa Fo Xi," which connect with the spiritual forces of heaven and earth. After completing the practice period, prepare about 120 stalks of grass and 1.2 liters of soybeans, and perform the ritual in a secluded, quiet place.

During the ritual, one must loosen their hair, hold talisman water (Fulu) in their mouth, and finely chop the grass stalks with a knife. After spraying the water and reciting the incantation, the grass figures can transform into human forms seven feet tall, and the grass horses can grow to five feet, with the number of transformations adjustable at will. If the practice is successful, on the forty-ninth day, one will hear the grass figures make sounds as verification. However, there are directional taboos to observe: avoid forests in the east, metal in the west, and mountains in the north.

If the method is used during the Jiazi cycle or on one’s birth year day, silver coins and paper horses must be offered to the Six Jia Spirits (Liujia Shen, Daoist guardian deities). The ritual must be performed with military-like precision. The scripture mentions that if one masters the upper volume of the method, even common taboos like contact with childbirth or blood will not hinder the practice. Those who have studied the Six Ren and Dunjia (ancient divination arts) can further discern auspicious and inauspicious outcomes.

To reverse the transformation, simply recite the incantation backward, followed by the restoration incantation: "Grass and beans, swift and divine, return to your original form..." This will revert the grass figures and horses to their original state. Spraying water will dissolve the transformed army.

Regarding the art of borrowing horses: one may burn incense in a temple, tie red strings around the legs of paper horses, and recite the horse-borrowing incantation: "Swiftly respond, O divine spirits..." The borrowed horses can then travel a thousand miles a day without tiring, even crossing rivers. However, care must be taken to avoid exposing the horses to impurities, and they must still be fed grass at night, or the spell’s efficacy will be broken.

The scripture concludes by emphasizing that these arts may bring calamity if used recklessly by ordinary people, and the reversal methods must be strictly remembered. In emergencies, deities can be summoned for aid, but the ritual protocols must be meticulously followed.

This scripture primarily discusses two aspects: the application methods of the "Locked Bowels Talisman" (锁肠符) and "Opened Bowels Talisman" (开肠符), as well as emphasizing the significance of this celestial text and the conditions for its transmission.

Regarding talisman usage: When encountering unarmed enemies, one may have each person gather sand, stones, bricks, or tiles to throw at the opposing forces. At this moment, employing the "Locked Bowels Talisman" can multiply one's strength ten thousandfold. In cases of severed provisions, burning the "Locked Bowels Talisman" to ashes and drinking it with water enables one to go without hunger or thirst for ten days while increasing strength tenfold, remaining free from starvation for a hundred days. The method for applying this to horses is identical to that of the "Opened Bowels Talisman." However, users must maintain a purified mental state, possess clear vision, and exercise extreme care during application—any mistake is forbidden.

This celestial text contains extraordinary secrets transcending the mundane world and leading to longevity, yet its transmission follows strict regulations: it must not be passed to fathers and sons, nor exchanged for a thousand pieces of gold. As profound magic transmitted by the Jade Emperor (玉帝), even ghosts and deities tremble when incense is burned and incantations recited. Recipients comprehend the workings of heaven and earth, Yin-Yang (阴阳), and transformations of the Five Phases (五行). Transmitting to worthy individuals can protect nations and assist rulers, while revealing it to vulgar persons brings calamity upon nine generations of ancestors.

The scripture particularly emphasizes storing this text in brocade pouches with regular offerings. Concealed in famous mountain caves for three to five years, the location will generate spiritual energy (灵气), sprouting lingzhi mushrooms and celestial herbs—even forming gold and jade. When plagued by malicious spirits or fox demons, simply burning incense in veneration dispels all misfortunes. Transmission must be granted only to virtuous individuals who maintain purification rituals, abstain from licentiousness, sincerely revere the Celestial Worthy (天尊), and vow to accumulate virtuous deeds.

Finally, it states that among all things in creation, humans hold the most spiritual nobility, formed through the creative processes of heaven, earth, and the Five Phases. Yet ignorant people fail to understand this truth—some ingest metal and mineral elixirs seeking immortality, others practice Qi (气) cultivation for longevity, while some follow heretical teachings to seclude themselves and fast. These are not genuine methods of divine transcendence. True cultivation requires understanding the principles of Yin-Yang creation.

Those who are able to obtain this scripture are naturally drawn to it through their innate spiritual wisdom and transcendent saintly constitution cultivated in past lives. The celestial secrets of longevity recorded herein allow one to penetrate the profound mysteries of immortal Dao (the Way) and comprehend the true meaning of sages.

Yet in this world, scarcely one in ten thousand can truly grasp these teachings. The ignorant masses, failing to understand the essence of the immortal path, arrogantly imitate the enlightened while distorting the sages' original intent. The karmic sins accumulated by such people would form piles of bones taller than Mount Sumeru, and after death they become hungry ghosts wandering Beimang Mountain (the Daoist realm of departed spirits). Unaware their death approaches, they still vainly seek immortality. Know this: the path of cultivation has its limits, requiring prolonged practice over ages. Throughout history, countless people have craved longevity without understanding transcendence—like blind men climbing mountains or night travelers fording rivers, they stray from the path and ultimately drown in the sea of suffering. Therefore I have resolved to preserve these immortal arts in the world.

[Method for Cultivating Longevity]

To attain the Dao of immortality, one must first understand the measure of one's lifespan before beginning life-nourishing practices. Specifically, one must erase one's name from the registers of the underworld offices and have it inscribed in the jade records (the celestial registry) to gain entry to the immortal realms.

The method: First observe purification and bathing for seven days. Before sunrise on the third day of the third lunar month, enter the mountains with an axe to gather 120 branches of brambles, each exactly 1.2 chi long. Bind them with five-colored threads, seal them, and hang them in the southeast corner of your dwelling, keeping them immaculate. Before sunrise on the fifth day of the fifth month, gather 12 branches of chastetree, same length, bound with five-colored threads and hung in the northwest corner. Before sunrise on the seventh day of the seventh month, gather 30 seven-inch bramble branches for the northeast corner. Before sunrise on the ninth day of the ninth month, gather 12 chastetree branches for the southwest corner. These four collections must remain separate—never mixed or touched by others.

On the night of the first day of the twelfth lunar month, bring all branches into a purified chamber for offering. Continuously recite true mantras while lighting seven red oil lamps each night (wicks processed through nine cycles of steaming and sun-drying, totaling 21 wicks). Offer incense, flowers, purified water, and fruits—seven portions of each. From the first night onward, burn incense and recite the spell seven times nightly. The incantation reads: ... (original spell incomplete, temporarily omitted here)

This scripture describes an esoteric Daoist practice called "Divination with the Chaste Tree (Dujing zhanbu)," primarily used for predicting lifespan and averting fatal calamities. The procedure unfolds as follows:

Beginning on the first night of the twelfth lunar month, one must make offerings and recite incantations seven times nightly for thirty consecutive days (twenty-nine days in shorter months). At the fifth watch (3-5 AM) on New Year's Eve, light seven lamps (eleven total) in a secret chamber unknown to others, facing northwest while chanting. Then kneel facing south, using the lamplight to illuminate either a white jade disc or screen while holding prepared chaste twigs (120 total, minus those used for the current year). Project the twigs' shadows onto a wall—if any year-corresponding twig casts no shadow, record it on paper.

The divination then proceeds through four progressively precise stages: First, fumigate twelve twigs over incense while reciting prayers before shadow projection; second, use thirty twigs; third, twelve twigs. Each time a shadowless year appears, document it. Finally, burn the twigs beneath the Big Dipper constellation and wash the ashes away with flowing water.

Should the divination reveal imminent mortality, one must perform the "Ghost Valley Master's Revival Method (Guiguzi huansheng fa)" before the predicted death date: Observe purification through fasting and bathing, prepare a pure chamber with a two-inch thick straw mat, rest with a seven-inch pillow facing south while abstaining from food for seven days, and ingest the "Intestine-Sealing Talisman (suochang fu)." One day before death, dig a twenty-four-foot pit at the chosen gravesite, placing 1.2 liters each of five grains in the coffin. At the appointed hour, lie head-south in the coffin holding soil in the right hand, water and rice in the mouth, with the left hand positioned according to specific directional correspondences. This ritual purportedly "erases one's name from death registers," achieving immortality and ultimately harmonizing one's lifespan with heaven and earth—the Daoist ideal of celestial transcendence.

The text employs standard Daoist terminology: "Swiftly, swiftly, in accordance with statutes and ordinances (jiji rulü ling)" is a common incantation demanding immediate compliance; the "Intestine-Sealing Talisman" prevents corpse decomposition; "Chaste Tree" refers to the Vitex shrub traditionally used in divination. This synthesis of prognostication, purification rites, talismanic magic, and geomancy exemplifies the multifaceted nature of Daoist ritual technology.

This scripture primarily documents two esoteric Daoist techniques: the Method of Feigning Death for Revival (Rangjia Huansheng Fa) and the preparation of the Great Unity Soul-Returning Elixir (Taiyi Fanhun Dan).

Regarding the Method of Feigning Death for Revival, it describes how when facing imminent death, one should face the Ghost Gate (northeast direction), tread the Seven-Star Steps (a Daoist ritual footwork pattern), and depart directly without looking back. This erases one's name from the underworld's death records a thousand miles away while inscribing it on the Jade Register of the immortal realm. Though ordinary people would assume the practitioner had died, this is actually a technique of feigned death and revival. The text cites the Tang Dynasty military officer Hou Duweng who used this method to live 927 years before ascending to immortality astride a crimson crane.

The method requires the accompanying use of the "Universal Feigning Talisman" (Dujia Fu): drawn with cinnabar in the twelfth lunar month, the unfolded talisman is placed in a coffin to simulate death without actual physical demise. Another technique involves mixing hand-held earth with grains of rice from one's mouth while reciting incantations - retreating 120 steps after this ritual ensures safety.

The second part details the preparation of the Great Unity Soul-Returning Elixir, a miraculous pill with resurrection properties. The formula requires equal parts (12 fen each) of realgar, orpiment, and cinnabar. Its extraordinary effects include: reviving the dead within seven days if the corpse remains intact; preserving the lives of the dying; resuscitation through dental administration; and warding off evil spirits. Healthy individuals may consume it to prolong life.

The scripture emphasizes these formulas were transmitted by the legendary Daoist master Guiguzi (of the Warring States period) with proven efficacy. Preparations require fasting and bodily purity. The techniques operate through the mutual generation and restraint of medicinal properties, with Qi resonances interacting as naturally as magnets attracting iron or amber gathering mustard seeds.

Place cinnabar (a mineral commonly used in Daoist alchemy) into a fresh bamboo tube and bury it underground. Position orpiment (a mineral) to the south and realgar (another mineral) at the center, each contained in separate bamboo tubes. Seal the tube openings with powdered mica and cover them with three inches of soil. Burn continuously with ash-covered fire for seven days and nights until the medicinal materials liquefy; if not fully melted, continue fumigating with the fire's Qi (vital energy). Once completed, pour the three medicinal liquids into a bronze vessel and expose it outdoors overnight to collect dew, retrieving it at sunrise. Then submerge it three feet deep in well water, adding five liters of powdered aconite for refinement. When the liquid turns crimson and solidifies into pellets—each the size of a carp's eye (approximately twelve liters in volume)—store them in a golden vessel. Bury it beneath the roots of an ancient pine tree to nurture for three years. Afterward, conduct a ceremonial offering to retrieve it, following esoteric methods for use.

Regarding soul-summoning techniques: Before employing paper effigies, one must comprehend the laws governing spirits. When casting the spell, invoking the paper effigy enables autonomous movement, allowing it to be dispatched to fetch items from kitchens or elsewhere. Preparations require locating a condemned prisoner nearing execution, preparing wine and food, and recording their name and birth details. During the meeting, offer spirit money (hell banknotes) and persuade them to drink, ensuring they verbally express gratitude. Secretly add a soul-gathering talisman (Fulu) and a medicinal pellet to their wine, informing them of their impending death. At the execution ground, stand fifty paces away on elevated ground, holding a polished mirror twelve inches in diameter inscribed with a soul-summoning talisman, facing the condemned. Chant three times: "By decree, summon the northern lawbreaker," then exhale toward the mirror and wrap it in white silk. That night, prepare a purified chamber with three incense burners, fine wine, and offerings. Facing a lamp, chant while holding the mirror: "True soul, manifest your form; by this sacrificial summons, let your spirit not scatter—I restore your life." After chanting, reflect the lamp's light with the mirror, call the deceased's name, and present wine and food. Later, create a painted portrait and sustain it with floral offerings in darkness. When needed, cut a seven-inch paper effigy, invoke the name, and it will manifest instantly—ready for tasking.

(Note: The "soul-summoning" content reflects esoteric Daoist practices as recorded in classical texts, presented here as historical documentation without practical guidance.)

This passage records several esoteric Daoist techniques and elixir formulas, primarily concerning soul-summoning rituals and methods for manifesting supernatural phenomena during cultivation.

Regarding soul-summoning, it describes a ritual requiring seven practitioners working in unison with two types of talismans (fulu) — the "Soul-Summoning Talisman" and the "Soul-Returning Talisman" — which can gather and preserve human souls to create medicinal pellets. The specific preparation involves collecting animal-derived ingredients at precise seasonal moments: seven insect larvae from swallow nestlings and seven fireflies gathered on the first day of the sixth lunar month, plus fourteen tadpoles collected on the third day of the third lunar month, all dried in shade. These are combined with raven eggs (yolk removed, retaining only the albumen), sealed, and incubated by a hen until the chick's first crowing, after which the mixture is preserved airtight. When used, a pea-sized portion is applied with saliva to the crown of the head, manifesting hundred-foot auroras at night and purple clouds by day.

Another technique involves blending toad blood for bodily application, transforming the user into a ball of fire at night; held in the mouth, its saliva can spit flames. Special compounds prepared on Liujia Days (six cyclical "jia" days sacred in Daoism) require only trace amounts to make objects spontaneously combust at night with inextinguishable flames. A pinch dropped into wells ignites fire at the bottom while leaving the water unaffected.

The cultivation section details a secret formula for manifesting forehead radiance and cranial white vapor (qi), transmitted by ancient sages. Ingredients include genuine yang-activating stone, mica, white quartz, lead frost, and pumice. Preparation involves pulverizing the materials on Gengshen Day (the 57th cyclical day), then on a Xin Day (cyclical days 8, 18, etc.) combining them with a white toad (bearing eight-character throat markings, eviscerated) and two large clams, sealed and submerged in spring water for forty-nine days. Completion is marked by gathering white vapor; application of a sesame-seed-sized portion between the eyebrows produces luminous manifestations.

All methods emphasize strict timing (notably Liujia Days, Gengshen Day, and Xin Days — all ritually significant in Daoism), rare materials, and absolute secrecy. These practices reflect the intricate integration of temporal cosmology, material alchemy (waidan), and ritual precision characteristic of Daoist esotericism.

The Tian Sui Ling Wen of Guiguzi records several extraordinary magical arts:

The first is the "Water-Walking Technique": On the fifth day of the fifth lunar month, one must gather ten black spiders (if difficult to catch that day, they may be prepared in advance). Place these spiders in a sealed container with lard, allowing them to consume all the fat. Then on the seventh day of the seventh month, capture seven water striders (long-legged aquatic insects) and combine them with the spiders in a bottle. Bury this north of one's dwelling to dry in shade for one hundred days. On an auspicious day, retrieve the substance and store it in a bamboo tube. When encountering rivers or dangerous waters, applying a small amount to the soles of one's feet enables walking on water as if on solid ground. This rare method differs significantly from ordinary arts recorded in classical texts.

The second is the "Door-Opening Technique": During the midnight hour of a Jian day (a Daoist calendrical term), take wood from a child's grave mound. Using Yu Steps (a special Daoist ritual gait), cut and carve it into a strip measuring seven cun and three fen (about 23cm). Wrap it in five-colored cloth and conceal it. When used while wearing disheveled hair and rubbing doors with one's hands, all locks will open automatically. Alternatively, on the fifth day of the fifth month, take a black dog's tongue and teeth, dry them in shade, anoint with tiger fat, and carry them to become invisible when entering others' homes. Holding the dog's tail prevents barking or biting, and can make sleepers unable to awaken. These methods must be kept secret and not lightly transmitted.

The third is the "Doppelganger Manifestation Technique": Practitioners must sit in meditation before a large mirror in a quiet chamber. Beginning on a Jiazi day (first of the sixty-day cycle), calmly observe one's reflection daily, visualizing one's true form appearing before the eyes. At dawn, first ingest "Spirit-Separating Powder," then practice before the mirror for forty-nine days to leave a doppelganger within the glass. After drawing a "Manifestation Talisman" (Xianxing Fu) on the mirror's surface, bury it seven chi and seven cun (about 2.3m) deep beneath the main gate in porcelain. When needing the doppelganger, draw the manifestation talisman on a small mirror, exhale onto it, and hang it in the room - this anchors the doppelganger indoors while the true body moves freely.

Whether sitting, lying down, or standing, one may use this mirror. First capture your reflection within it, after which others will see your doppelgänger in the mirror.

The essence of this practice lies in unifying the physical body with its mirrored counterpart. The method requires first "refining the shell to divide the spirit" — much like a snake shedding its skin (collect a complete snakeskin on the fifth day of the fifth lunar month) or a cicada molting (gather seven intact cicada exuviae on the seventh day of the seventh month) to enable the primordial spirit (Shen) to separate from the physical form. Additionally, prepare these medicinal ingredients: one liang of dragon bone, one liang of white poria cocos, one liang of poria spirit (the medicinal portion of poria cocos), one liang of polygala root, one liang of ginseng, one qian of mastic flowers, and bat hearts (washed clean with wine then oven-dried).

Grind these ingredients into fine powder. Take one qian per dose, being careful not to blow on or stir the medicine. After ten consecutive days of consumption, drowsiness will indicate the medicine's efficacy. After completing forty-nine days, bury any remaining ingredients together with the mirror.

Method for using the manifestation talisman (Fulu): Draw the talisman on the mirror's surface with cinnabar while visualizing your image appearing in the mirror, then blow qi onto the inscription. The drawing requires utmost reverence—any profane thought will nullify the effect. Forty-nine days of sincere practice ensures success; half-hearted attempts will fail. Once the doppelgänger manifests, choose among three postures as needed: for seated practice, hang the mirror low against a wall; for reclining, affix the talisman horizontally; for standing, suspend the mirror high—always maintaining visualization of your mirrored form.

For emergency disguise ("face-changing art"), prepare: one bamboo hat, one fen of burnt hao dan, ashes of white horse hoof nails, shade-dried sāzi flowers, two liang of aged zhanglu root, and a pair of burnt wing feathers. Grind these six ingredients into powder, storing half in a green gallbladder hung at the eastern gate for seventy days. In emergencies, take a pill-sized portion mixed with saliva and apply to the face—by next dawn, even family won't recognize you. Always face east during preparation, remain awake throughout, and never blow on the medicine.

The Life-Knowing Elixir (Zhiming Dan) enables Daoist practitioners to foresee their lifespan. If within seven days of ingestion the medicine's effect manifests through the nostrils, it confirms spiritual efficacy to predict one's death date. This elixir requires devoted cultivation to activate its power.

This scripture records a formula and preparation method for a Daoist elixir. The primary ingredients include twelve medicinal substances with precise measurements: cinnabar (zhusha), realgar, frankincense, costus root, benzoin resin, among others.

The preparation process follows strict protocols: Begin at the Chen hour (7-9 AM) on a Jiazi day, facing east in complete silence while grinding the ingredients into powder. Mix the powder with stone honey (natural honey) to form medicinal cakes, silently reciting the divine decree of the Three Pure Ones (Sanqing, the highest Daoist deities) thirty thousand times while pounding the mixture thirty thousand strokes. Then submerge the cakes in a southeast-facing well, one chi (about 1/3 meter) below the water surface, until the Wuzi day (approximately 60 days later) when they are retrieved and shaped into chicken-head-sized pills.

The consumption method is equally meticulous: At the Jia-Chen hour (7-9 AM) on the next Jiazi day (about 60 days later), face east while burning incense, silently recite the name of one's personal guardian star deity (benming xingguan) three hundred times before swallowing one pill with clear water. During the medication period, practitioners must abstain from the Five Pungents (onions, garlic and other strong-smelling vegetables), alcohol, meat, and sexual activity.

The scripture claims extraordinary effects: Seven days before the practitioner's death, the medicine will exit through the nostrils, or a messenger will announce the time of death in a dream. The user will enjoy lifelong immunity to illness, ultimately achieving "sitting transformation" (zuohua, the highest form of death in Daoism). The text emphasizes this as a secret method transmitted since antiquity, accessible only to predestined individuals, more precious than gold or jewels, capable of granting longevity and family prosperity.

The passage concludes by attributing this content to the second volume of the Guiguzi Tiansui Lingwen. Guiguzi, a renowned Daoist figure from the Warring States period, was traditionally believed to possess profound knowledge of longevity practices and spiritual cultivation.