《金鎖流珠引》Vol. 12

This scripture records the core Daoist theories of cosmic generation and the operation of the Five Phases (Wuxing). Compiled collectively by multiple Daoist immortals (such as Zhang Daoling and Mao Ying) with annotations by the renowned Tang dynasty Daoist Li Chunfeng.

The Supreme Lord Lao (Taishang Laojun) expounds to the Perfected of the Supreme Ultimate (Taiji Zhenren) the process of "the Dao giving birth to all things": The primordial Dao first transforms into "One" (representing Heaven, formed through the Supreme Unity deity's exhalation and inhalation of solar Jing-Qi). This "One" then divides into "Two" (representing Earth, condensed from the ascending essence of lunar Yin-Qi). The interaction of Heaven's Yang and Earth's Yin generates "Three" (humanity, positioned between Heaven and Earth to complete the Three Powers—San Cai).

With humanity established, the cyclical progression of the four seasons (spring, summer, autumn, winter) emerges, each governed by one of the Four Heavenly Dukes. The rotation of the seasons further gives rise to the Five Phases (Wood, Fire, Earth, Metal, Water, represented by the five planets), which in turn evolve into the sexagenary cycle (Liujia), the Seven Stars of the Northern Dipper, the Eight Trigrams (Bagua), the Nine Luminaries (Jiuyao), the Ten Heavenly Stems, Twelve Earthly Branches, and Twenty-Eight Lunar Mansions—ultimately forming the ceaselessly regenerating cosmic tapestry.

Human destiny is deeply intertwined with the Five Phases: one's birth configuration of Wuxing determines life's trajectory, with prosperity and decline governed by their cyclical interactions. Daoist practitioners must master the principles of mutual generation and restraint among the phases (e.g., Metal generates Water; Wood restrains Earth). In cultivation, they avoid destructive cycles and align with generative ones to sustain vibrant Jing-Qi.

All things in heaven and earth follow the cyclical patterns of mutual generation and restraint among the Five Phases (Wuxing). In the celestial sphere, we observe the five major stars: Venus (Metal), Jupiter (Wood), Mercury (Water), Mars (Fire), and Saturn (Earth). Within the human body reside the five viscera: liver (Wood), heart (Fire), spleen (Earth), lungs (Metal), and kidneys (Water). The terrestrial realm manifests five sacred mountains: Mount Tai of the east (Wood), Mount Heng of the south (Fire), Mount Song of the center (Earth), Mount Hua of the west (Metal), and Mount Heng of the north (Water). This "three-fives-make-fifteen" correspondence constitutes the fundamental principle governing all cosmic patterns and the essential framework of the spiritual realm.

Specifically, those born under Wood's celestial mandate (individuals whose birth element is Wood) should note that the Hai hour (9-11 PM) marks the peak of Water's vital energy (Qi), which nourishes Wood (as water sustains tree growth), while Earth cultivates Wood (providing soil nutrients). However, Fire consumes Wood through combustion (the very element Wood generates turns to deplete it), and Metal fells trees (Metal overcomes Wood). Therefore, Wood-mandated individuals must particularly avoid days dominated by Metal energy.

In cultivation practice, when Wood-mandated practitioners encounter the six specific Metal-dominated days (such as Jiazi and Jiawu when Metal Qi is strongest), they may write talismans (Fulu) invoking the Mars Deity (Yinghuo Xingjun) on Dingmao days (Fire-element days). These talismans should be worn and replaced every sixty days to neutralize excessive Metal energy.

For Fire-mandated individuals (those born under Fire's celestial mandate), the Yin hour (3-5 AM) brings flourishing Wood energy that fuels Fire (Wood generates Fire), while Earth stabilizes Fire's intensity (Fire generates Earth). However, Water extinguishes flames (Water overcomes Fire), explaining why Fire-mandated people often experience childhood illnesses and misfortunes due to this elemental conflict. Such individuals require long-term wearing of Earth-element talismans to suppress Water energy (Earth overcomes Water), complemented by Wood-element talismans to enhance Fire and Earth-element talismans to calm the spirit (Shen).

This scripture particularly emphasizes that among the four elemental mandates (Wood, Fire, Earth, Metal), only the Water-Fire relationship manifests as extreme "mutual annihilation," while other restraining interactions remain relatively moderate.

This passage explains the Daoist practice of Five Phases (Wuxing) mutual generation and restraint, specifically focusing on protective methods for practitioners with a Metal constitution (Jinming). The core principle states that Metal-constitution individuals must harmonize the three elements of Water, Fire, and Earth to attract auspicious energy and avert misfortune.

Those with a Metal constitution are naturally associated with Fire (born during the Si hour, which corresponds to Fire), but since Fire overcomes Metal (Fire克金), this creates obstacles for cultivation. The solution lies in using Earth to mediate this conflict (Earth generates Metal). The specific method involves: drawing Wood talismans (Fulu) to wear on Fire-dominant days (Wood generates Fire), and Earth talismans on Metal-dominant days (Earth generates Metal). Although the Chen position (associated with Earth) is not Metal's primary orientation, ancient immortals discovered it could be borrowed to resolve the conflict between Fire and Metal.

During practice, one should consistently visualize the energy of the Earth Star while wearing Fire talismans, allowing Fire and Earth to mutually generate rather than oppose each other. Though Fire overcoming Metal may initially seem hazardous, through the transformative process of Wood feeding Fire and Fire refining Metal, it ultimately leads to the achievement of spiritual tools (referring to cultivation results). Metal-constitution practitioners should also draw upon the power of the Water Star (Water generates Metal), visualizing the Water Deity protecting the body before sleep, with the Wood Deity behind and the Fire Deity guarding, while wearing protective talismans.

The text mentions the legendary Rain Master Chisongzi advising Metal-constitution cultivators: though being born under a Fire-dominant position is unfavorable, borrowing the Chen Earth position (Earth's mediating role) and wearing Wood and Water talismans can dispel inauspicious energies. Special emphasis is placed on wearing a Water Star talisman atop the head, as Water nourishes Metal—making it the most supportive energy for Metal-constitution individuals. Through the cyclical interplay of the Five Phases, this entire method transforms an initially restraining relationship into a generative force for cultivation.

This scripture elucidates the mutual generation and restraint relationships among the Five Phases (Wood, Fire, Earth, Metal, Water), and how to apply these principles for cultivation and longevity.

Among the Five Phases, Metal is most vulnerable to Fire, as Fire overcomes Metal. However, if Water appears before Fire, Water restrains Fire, preventing it from harming Metal. Therefore, those with Metal destiny often meditate on the Water Deity (Black Tortoise of the North) at night, visualizing watery imagery around their sleeping quarters. This prevents the Qi of fiery stars from approaching, ensuring lifelong protection. Through such practice, one accumulates merit (De) and may ultimately achieve ascension in broad daylight.

Later, the Sage Sovereign instructed the Celestial Master (Tianshi) that not only Metal-destined individuals fear Fire—all Five Phase destinies involve these generative and restrictive relationships. The Metal-avoiding-Fire method serves as a model for deducing all mutual generation principles to instruct future generations. Though Metal fears Fire, metal implements actually require Fire for forging and Water for tempering to become durable tools. Here "Metal" encompasses five metals: gold, silver, iron, copper, and tin.

Those with Water or Earth destiny have their birth direction in the western Shen position (associated with Metal in the Five Phases), as Metal generates Water and Earth generates Metal. While Wood floating on Water appears restrictive, Wood can actually fulfill Water's Virtue (De); Fire gains stability from Earth, and Earth becomes tempered through Fire's refinement—showing how apparent restraints can become mutually beneficial. Metal is Water's "child"—when mother and child meet, Metal's flourishing Qi is enhanced.

The Qi of the Five Phases involves both generation and restraint. Those who understand generative patterns achieve longevity, while those constrained by destructive cycles meet premature ends. This isn't predetermined fate, but results from ignorance of Five Phase principles. Mastering these laws with both body and mind ensures health and long life.

Note: The term "visualization" (Cunxiang) refers to Daoist cultivation methods involving contemplation of divine forms for protection; "ascension in broad daylight" describes the phenomenon of adepts achieving immortality with their physical bodies after perfecting their merit.

Laozi (Lord Lao) explained to Yin Xi: Even the supreme Heaven and Earth can fall ill (here "illness" refers to natural anomalies like climatic imbalances), which is actually caused by conflicts among the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). Through consistent cultivation, I strengthen my being to expel these pathogenic energies.

The method for expelling pathogenic Qi lies in harmonizing the Five Phases. The longevity techniques passed down from the Yellow Emperor's era record that those born under Wood's destiny should, on Ding-Hai days (Fire phase) or Gui-Hai days (Water phase), form the Mercury hand seal (specific mudra) and circumambulate the five directions representing the Five Planets to obtain the secret of immortality. During Yi-Mao and Ding-Mao days (Mao month), one must walk the five planetary directions to dispel calamities and illnesses, enter the palace of vigorous vitality, form the "Disaster-Dispelling Seal" while circling nine times, and recite the "Five Phases Incantations" (recorded in the second chapter of the upper scroll of the Liuzhu Jing). Combined with Water-Earth hand seals, this brings blessings and protection, granting Wood-destined individuals longevity. Practiced consistently for three years leads to immortality.

Those of Fire destiny should form Wood-Earth seals on Geng-Yin (Wood) and Wu-Yin (Earth) days while walking the five directions; Metal-destined practitioners form Water-Earth seals on Gui-Si (Water) and Ding-Si (Earth) days; Earth-destined individuals have corresponding methods. Each elemental destiny follows similar cultivation on specific days: circumambulating the Five Planets, forming designated hand seals, reciting incantations—three years of practice achieves immortality. These methods all work by harmonizing Five Phases Qi, leveraging celestial timing and earthly positioning to dispel illness and prolong life.

This scripture details the Daoist practice for attaining immortality, where practitioners select specific days for cultivation based on their Five Phases (Wuxing) destiny (Metal, Wood, Water, Fire, Earth). Each elemental destiny requires distinct rituals:

Those with a Metal destiny should perform their practice on Bing-Shen (Fire day) and Ren-Shen (Metal day) days. Following the "Fire-Metal Hand Seal Method," they must walk five circuits around the Five Star positions to obtain the secret of longevity. Typically, on Jia-Zi (Metal day) or Bing-Zi (Water day), starting from the Zi hour (midnight), walking the Five Star positions can dispel calamities, cure illnesses, and grant entry into the palace symbolizing flourishing life. They must also recite the "Disaster-Dispelling Hand Seal" while walking nine circuits and chant eighteen Five Phases invocations. Persisting in this practice for three years will bestow an immortal body free from death.

Those with a Water destiny should choose Geng-Shen (Wood day) and Jia-Shen (Water day) to practice the "Wood-Water Hand Seal Method." Typically, on Ren-Zi (Wood day) or Jia-Zi (Metal day), starting from the Wu hour (noon), the method remains the same as above.

The scripture further explains that selecting cultivation methods aligned with one's Five Phases destiny yields progressive effects: the first year eliminates all illnesses, the second averts warfare disasters, the third erases one's name from the Register of Death (the records in the underworld's ledger), and the fourth year grants empowerment from the refined essences of the Five Phases. The Five Stars in heaven will descend as immortals to transmit the true Dao. Upon completing the practice, the Five Directional Immortal Elders (venerated Daoist deities) will guide the practitioner to ascension.

After fourteen years of cultivation, one may choose to ascend to immortality or remain in the human realm as an immortal official. Like Laozi (Laojun), the progenitor of Daoism—who served as teacher to emperors, held high court positions, and even had a family—one can still attain immortality as long as the heart remains inseparable from the Dao.

This passage recounts a pivotal scene where the Supreme Divine Lord of Jade Purity (a high-ranking Daoist deity) imparts the method of spiritual guidance to perfected beings including Wang Fangping and Celestial Master (Tianshi) Zhang. The deity reveals that to become a true teacher capable of guiding both humans and celestial beings, one must master the subtle methods of the Dao (the Way). Wang Fangping and others initially express reverential trepidation, confessing their ignorance and fearing the karmic consequences of improper transmission—until receiving the deity's authoritative explanation that grants them confidence to transmit these teachings correctly.

The Divine Lord identifies two common misconceptions among practitioners: The first involves prolonged mountain reclusion with strict vegetarianism or grain-abstention practices (bigu), yet failing to attain genuine realization even after decades, ultimately dying of old age and illness. The second manifests as ambitious temple construction projects and gathering large numbers of disciples, yet similarly meeting decline and death without achieving liberation. Both approaches, the text emphasizes, represent gradual estrangement from the true Dao.

A special explanation is given regarding the calculation of the Five Phases (Wuxing): Human life originates from the fusion of Yin-Yang energies during conception, with one's birth requiring precise calculation of elemental attributes (incorporating five factors—year, month, day, hour, plus the lunar month of conception). The flourishing and decline of human life are governed by the cyclical movements of these Five Phase energies (Wood, Fire, Earth, Metal, Water), reflecting a fundamental Daoist worldview of life and destiny theory.

(Note: "Grain-abstention" refers to Daoist fasting practices; "Five Phases" constitute the foundational cosmological framework of metal, wood, water, fire and earth; the character "筭" is interchangeable with "算" meaning calculation)

This scripture explains how practitioners can avoid misfortunes caused by the mutual conquest of the Five Phases (Wood, Fire, Earth, Metal, Water) and gain divine protection through specific methods. It points out that while the Five Phases mutually generate and support one another, instances of mutual conquest or conflict can lead to decline, misfortune, and even life-threatening dangers. Those who aspire to cultivate perfection must understand this principle early on.

Even if one possesses a lifespan of three to five hundred years, without distancing oneself from the harm of the Five Phases, one cannot attain a true Dao-realized body. The key lies in "drawing near to dispel the Five Phases and forging distant bonds with the Three Platforms (Santai)"—here, the "Five Phases" refers to the negative forces that harm the body, while the "Three Platforms" (Santai, the Three Platform Star Lords, protective deities in Daoism) are divine beings who safeguard the soul. The specific method involves continuous visualization of the Three Platform deities and the performance of ritual techniques to shield against the dangers brought by the Five Phases, thereby averting threats to life.

The text details three essential cultivation methods: First is "treading the Earthly Guidelines" (Nie Di Ji, also known as Yu Steps, a Daoist ritual walking pattern modeled after Yu the Great’s flood-control steps), which must be performed according to the positions of the Big Dipper. Second is "ascending the Three Platforms," requiring a specific three-step, nine-trace Yu Step (traditionally taught by Lord Laozi to Yu the Great). Lastly, "entering the Heavenly Gate" involves walking the Earthly Guidelines seven times after fasting and calming the mind, followed by the Three Platform Yu Steps nine times, and finally visualizing entry into the Heavenly Gate.

The scripture also mentions the practice of "flying the Three and Five": "Three" refers to the Three Origin Generals (protective deities of the celestial, earthly, and human realms), used to capture malevolent spirits that threaten cultivation across the three realms; "Five" denotes the calamitous stars among the Five Planets, which must be regularly neutralized through flying step techniques to mitigate their threats to life. The text emphasizes that these methods can be transmitted to disciples, enabling practitioners to subdue the dangers of the Five Phases and secure divine guardianship.

Each night before sleep, one may lie supine and visualize the Five Guardian Generals: The Azure Dragon General of the East stands 81 zhang tall (approx. 270m), commanding 810,000 celestial troops stationed at one's left side, armed with bow and arrow in readiness. The White Tiger General of the West stands 36 zhang tall, leading 360,000 celestial troops positioned on the right, wielding crossbows. The Vermilion Bird General of the South stands 64 zhang tall, directing 640,000 celestial troops arrayed before one, sounding battle horns while soldiers stand guard with blades. The Black Tortoise General of the North stands 25 zhang tall, marshaling 250,000 celestial troops stationed behind, beating drums and bells as soldiers defend with staves. The Yellow Court General of the Center stands either 12 or 72 zhang tall, commanding 120,000 (or 720,000) celestial troops shielding one's front or back.

Should malignant stars, baleful constellations, or vicious spirits from the Three Realms (Heaven, Earth, and Water) conspire against you—or if ill-intentioned individuals plot hidden harm—these Five Generals and their celestial armies will join forces with the Three Primes Generals (representing the Daoist Three Officials: Heaven, Earth, and Water) to capture and annihilate such threats, causing them to dissipate like frost before sunlight. The specific method involves pressing the first knuckle of the left index finger (known as the "Heavenly Gate" or "Celestial Pass," a crucial point for performing the "Treading the Celestial Outline" ritual technique).

To dissolve calamities of punishment and injury (referring to inauspicious astral influences and destructive Five Phases conflicts in one's destiny), perform the Yu Steps (a Daoist ritual pacing pattern) nine times while forming hand seals corresponding to the relevant stellar deities, thereby petitioning celestial bodies for protection. For instance, those with Metal destiny fearing Mars' aggression may seek Mercury's aid—the precise method being to face northern doors during the Zi hour (11pm-1am) when stars are visible, assume the Wugu hand posture (a Daoist meditation gesture), hold one's breath, gaze upon Mercury (the Water Star), and perform three ritual bows.

This text documents a Daoist ritual for averting calamities. A person (referred to as "Person Yi"), born on a specific date, is currently suffering misfortunes caused by the Malevolent Fire Star (Yinghuo). They seek assistance from the Celestial Venerable of Purple Tenuity (Zihui Tianhuangjun, a Daoist deity) and the Northern Dipper Stars (Beiji Chenxing).

The procedure begins with stating one's birth date and current predicament, petitioning the deities to subdue the Fire Star's harmful influence and protect one's natal star and corresponding astrological mansion. The ritual then involves the following steps: performing the Pace of Yu (Yubu, a special ritual footwork) once, stepping on the Earthly Grid (Diji, representing directions) three times, donning specific ritual robes, rotating the Heavenly Pivot (Tianguan, likely a ritual instrument), making nine symbolic gestures toward the Fire Star's direction, forming the Mercury Hand Seal (Shuixing shoujue, a mudra), while visualizing the Nine Springs and Great Sea isolating the Fire Star's influence. This is accompanied by reciting the incantation: "The Five Phases overcome each other—Metal overcomes Wood, Water overcomes Fire. With bronze mouths and iron tongues, those who defy shall be vanquished."

The scripture further describes long-term cultivation methods: regularly practicing seated meditation while visualizing the radiance of the Northern Dipper shining upon one's forehead. Maintaining this visualization day and night for three years purportedly leads to spiritual communion. When achieved, Heaven and Earth bestow blessings, the sun and moon illuminate, the Five Planets (Venus, Jupiter, Mercury, Mars, Saturn) grant favors, and the Sixty Jiazi Deities (Liujia) offer protection. Advanced practitioners are said to heal illnesses and resolve difficulties simply by pointing their fingers.

The text explains the "Three Calamities": celestial disasters include sudden misfortunes, disputes, illnesses, and wars; terrestrial disasters involve inauspicious geomancy, misfortunes caused by conflicting Five Phases interactions, and harm from unfavorable Tai Sui (Year Star) orientations.

An annotation reveals these methods were originally transmitted by Lao Jun (deified Laozi) to the Purple Tenuity Emperor, with subsequent sages teaching mantras to counter four other baleful stars. It emphasizes that such esoteric arts must not be indiscriminately taught to those without Daoist affinity, lest the practitioner suffer backlash.

This scripture expounds Daoist methods for resolving misfortunes caused by conflicting interactions of the Five Phases (Wuxing). When encountering inauspicious Qi from construction projects where Wood and Earth elements clash between eastern and western neighbors, or facing adversities like incompatible marital destinies, friendship ruptures, armed conflicts, contagious diseases, or malicious gossip, specific ritual steps can dispel these afflictions.

The method involves performing the "Yu Steps" (a sacred Daoist walking pattern) in coordination with the Big Dipper's movement, rotating through celestial gates (specific directions) while sequentially aligning with the five planetary stars representing Metal, Wood, Water, Fire and Earth. Beginning with the Metal Star (Venus), practitioners walk three steps along the outer perimeter of the Yu Steps diagram, pointing toward Venus five times while forming the Metal Star hand-seal (a specific mudra). This is followed by aligning with the Wood Star (Jupiter) using its corresponding hand-seal, then repeating similar procedures for the Earth, Water, and Fire Stars. After completing each planetary alignment, practitioners recite disaster-dispelling incantations that articulate the generative and controlling cycles of the Five Phases.

The scripture specifically notes that those with Wood as their natal element (born under the eastern Jia-Yi-Yin-Mao directions, corresponding to the Jiao, Kang, and Di lunar mansions) suffering from Metal-Star afflictions should, on the auspicious Wu-Wu Fire Day during evening when Mars appears, hold their breath in their courtyard or outside their gate. Facing Mars, they perform three ceremonial bows while reporting their birth details and natal stars, explaining they're enduring calamities brought by the Great White Metal Star (Venus).

The text concludes by emphasizing that achieving immortality through cultivation resembles scholars pursuing official rank—both require diligent practice and perseverance. These teachings, transmitted by later sage-kings as revelations from Lord Lao (Laojun), demonstrate that while numerous methods exist for resolving Five Phases conflicts, their profound efficacy depends on executing them in precise sequences.

This describes a Daoist ritual process for averting calamities and seeking blessings, primarily addressing misfortunes caused by the mutual conquest of the Five Phases (Wuxing). When a devotee (referred to as "Yi") encounters disasters, they follow specific steps to seek assistance from the stellar deities:

Upon encountering misfortune, one first prays to the Primordial Lord (Taichu Jun) at the Cinnabar Platform in the south and the deity of Mars (Yinghuo Xing), requesting they subdue the malevolent stars while protecting one's birth star and corresponding lunar mansion. Simultaneously, one summons the essence-energy (Qi) of Venus (Jinxing) to dispel baleful influences. During the ritual, practitioners perform the Yu Steps (Yubu, a special Daoist walking pattern) in one circuit, tread the Earthly Net (Diji) in three circuits, rotate the Heavenly Pivot (Tianguan, representing the Big Dipper) while wearing ritual robes, point toward Venus nine times, form the Golden Mudra (Jin Jue), and visualize nine cauldrons of blazing fire to ward off calamities.

If Mercury (Shuixing) is being conquered by Saturn (Tuxing) (when water-related mansions like Hai, Zi, or Chou in the north are afflicted), one must face east on a Wood-phase day (Xinmao) at night, make fists while holding one's breath, gaze at Jupiter (Suixing) while bowing three times. One then petitions the Great Origin Lord (Taiyuan Jun) at the Azure Platform in the east and Jupiter, summoning Jupiter's essence-energy to counteract Saturn's malign influence. The same ritual actions apply—performing Yu Steps, treading the Earthly Net, rotating the Heavenly Pivot while pointing toward Saturn nine times, forming the Earth Mudra (Tu Jue), and visualizing nine mountain forests to block the destructive energy.

When Mars is conquered by Mercury (fire-related mansions like Si, Wu, or Wei in the south are afflicted), a similar ritual is performed on an Earth-phase day (Xinchou) at night. The entire ceremony operates through the principles of Five Phases mutual generation and conquest, harnessing stellar powers to resolve misfortunes and seek longevity and peace. Each step strictly corresponds to celestial timing, spatial orientation, and Five Phases attributes, embodying the Daoist cosmological view of "resonance between heaven and humanity" (Tianren Ganying).

This scripture documents a Daoist disaster-averting ritual specifically targeting misfortunes caused by the Water Star (Chenxing). The procedure is as follows:

Select a quiet spot in the northeast sector of the dwelling. Clench your fists, hold your breath, and raise your head to observe the position of the Earth Star (Zhenxing), then bow three times in its direction. Note that the Earth Star's position is not fixed, so the bowing must align with its actual celestial location at the time.

Then recite the following prayer: "This disciple [state your name], currently [state your age] years old, born on [state birthdate], with [state your birth constellation] as my destiny star. Now suffering misfortunes caused by the Water Star's malign influence, I humbly beseech the Supreme Perfected Lord of the Central Ultimate Yellow Palace and the deity of the Earth Star to restrain and dissolve this disaster, to block the Water Star's harm and prevent it from conflicting with my destiny star and birth constellation. May you swiftly come to deliver me, causing the Water's vital essence (Qi) to retreat of its own accord and the disaster's energy to naturally dissipate."

Next perform Yu Steps (a Daoist ritual walking pattern) once, tread the Earthly Branches positions three times while making specific hand gestures to rotate the Celestial Gate (referring to a particular direction), then point toward the Water Star's position nine times while forming the Water Mudra hand seal. Visualize the earth and stones from three mountains and nine ridges pressing down upon the nine springs of water, blocking their flow.

Conclude by chanting: "The Five Phases generate and restrain each other—Metal restrains Wood, Water restrains Fire. When water encounters earth, its flow is cut... (partial omission here)... Earth restrains Water, causing Water's energy to rebound upon itself." This incantation was originally transmitted by the Jade Emperor of Mysterious Origin, the Later Sage of the Golden Palace of Great Peace, to Master Yin (whose destiny belonged to the Fire phase and was frequently afflicted by the Water Star) specifically for resolving misfortunes caused by the Water Star.

The entire ritual operates through the Five Phases' restraining principle (Earth restrains Water), employing the Earth Star's divine power to suppress disasters brought by the Water Star.