《金鎖流珠引》Vol. 27

This scripture records a special healing method transmitted by Lord Lao (the Daoist honorific title for Laozi) to the Perfected Zheng Ren'an, who rescues the suffering. The core teaching involves "visualizing the Wood Official" (contemplating the deity of the Wood phase from the Five Phases system) to "rebuild the house" (a metaphor for the human body) for the sick.

Lord Lao instructed Zheng Ren'an: In spiritual practice, nothing surpasses the merit of saving those with grave illnesses—for each life rescued, Heaven and Earth record a measure of De (Virtue). The human body resembles a house. To heal diseases, one must summon the corresponding Wood Official (note the correct Wood Official must be selected based on the patient's birth year—for instance, those born in a jiazi year with Metal destiny require the Wuchen Wood Official, as choosing wrongly may harm the patient).

The method involves visualizing the Wood Official reconstructing the patient's "house" through symbolic acts—felling trees, straightening beams, replacing pillars—with three days of practice curing various ailments. The text explains the body-house correspondence: when the house stands straight, the body rectifies; when the house tilts, the body distorts; when the house collapses, the body fails. During severe illness, the patient's hun and po (ethereal and corporeal souls) often cling to trees near their dwelling (some may witness glowing trees—these manifest the patient's displaced souls).

The healer must first visualize the Wood Official cutting down trees around the "sick house," then use this timber to construct a new dwelling at the "Qi-generating site" (an auspicious location determined by the patient's birth chart). Three structures must be built simultaneously: a new house, a "wandering years" house, and an "old illness" house. If any structure remains incomplete, one soul will remain unsettled. When patients dream of immortals entering valleys or experience sudden sweating, these signal the souls' return and imminent recovery.

Lord Lao specified this method serves dual purposes: first for healing, and second... (the subsequent text is lost). The annotator Li Chunfeng (renowned Tang Dynasty Daoist) noted this was a secret technique transmitted through generations of Chinese transcendents.

People are most prone to two kinds of afflictions: subjects rebelling against their ruler, sons disobeying their fathers, and disciples disregarding their masters' teachings. When these transgressions occur, they invite calamity and illness. In such cases, one may summon the Wood Official (a Daoist deity governing the growth and decline of trees) for healing, following methods similar to those previously described.

The method transmitted by the Supreme Lao Jun (Taishang Laojun) is as follows: First, walk the "Earthly Steps" (Diji bu, a Daoist ritual footwork) three times along a specific path on the ground, then transition to the "Yu Steps" (Yubu, legendary footsteps used by Yu the Great to control floods). Begin with nine-directional steps, then retrace them (like drawing in the headrope of a net), followed by expanding to twelve directions, and finally increasing to fifteen. After completing these steps, perform the left-right robe arrangement as illustrated (methods for both left and right arrangements are detailed in the first step-diagram of the upper scroll on Flowing Pearls—simply follow the instructions).

Next, focus your Shen (spirit) to visualize the Wood Official. Here you may choose between two methods: "raising the house" (symbolizing vitality) or "collapsing the house" (symbolizing disease removal)—either is effective depending on circumstances. The specific hand mudra involves pinching the middle joint of the left hand's fourth finger (or binding it with five-colored thread). Then recite the incantation:

"The Supreme Lao Jun, born before Heaven and Earth, commands withered trees to blossom anew and fallen leaves to revive. He swiftly heals human ailments, recalls scattered Hun-po (ethereal and corporeal souls) to their rightful places, straightens houses and corrects forms—with immediate effect!"

Later sage-kings supplemented this: Visualizing the Wood Official "raising a house" to heal requires hierarchical distinctions. For emperors, envision 400,000 builders (100,000 per direction); for ministers, 4,000 (1,000 per direction); for commoners, 400 (100 per direction). These workers perform tasks—felling timber, molding clay, clearing weeds (symbolizing malignant Qi and misfortunes)—and imagine raising pillars, beams, and roofs. Upon completion, chant:

"Wood Official, swiftly build this house! As the house stands, blessings arrive; as blessings arrive, life flourishes. Hun-po return to their posts, illness dissolves, and recipients gain longevity!"

Finally, form the "Returning Hun, Entering Shen, and Correcting Po Mudra" by binding the middle joint of the left thumb with five-colored thread for fourteen days. Lao Jun once instructed the Perfected Luo (Luo Wenqiang, a Shang dynasty official and adept)...

This passage describes a Daoist healing and exorcism technique known as "incantation and prohibition arts" (jinzhou zhi shu). The method possesses seven key functions: curing illnesses, exorcising evil influences, dispelling calamities, resolving disputes, restraining malevolent entities, transferring misfortunes, and neutralizing baleful forces. Mastering these techniques requires three years of apprenticeship under a master and can only be effective when practiced with physical and mental purity.

The specific ritual procedure unfolds as follows: When a ritual master arrives at the patient's residence, they first visualize leading celestial soldiers and generals (referred to as "wild horse scattered troops") armed with staves charging into the sickroom to drive away the haunting spirits. Next, they imagine fierce beasts like wild boars, elephants, and lions entering to devour the troublemaking specters, followed by venomous creatures such as snakes and centipedes capturing any remaining evil entities. Each type of ghost has its specific subduing method, recorded in the "Flowing Pearl Palm Manual" (Liuzhu Zhangjue).

During the ritual, the master performs three circumambulations using the distinctive Yu Steps (Yubu, a Daoist ritual walking pattern) while forming specific hand seals (holding the "Piao Star gesture" with the left hand). They visualize themselves robed in purple ritual garments and wearing the distant journey crown, leading the celestial troops to the patient's home. Upon arrival, they symbolically use ropes to drive imagined divine horses that trample the evil spirits. The scripture particularly notes that while the Flowing Pearl diagrams only depict boars, horses, and a few celestial soldiers, the visualization of lions and other fierce beasts proves more effective in practice, with snakes and centipedes being especially potent for spirit-devouring and illness-curing purposes.

This method emphasizes "cunsi" (imaginative visualization through meditation), asserting that spiritual power alone can exorcise evil and heal diseases. The text concludes by cautioning that these oral instructions must be transmitted directly from master to disciple and should never be casually disclosed.

This account describes the miraculous deeds of ancient Daoist physicians using the "Golden Lock Flowing Pearl" technique for healing. The Celestial Master (Tianshi, an honorific title for Daoist adepts) transmitted oral formulas with three functions: curing illnesses, making evildoers suffer their own consequences to cease harming others, and dispelling places haunted by malicious spirits.

The renowned physician Bian Que practiced this method for fourteen years, saving countless patients. Later, the Great Lord of the Dao (one of Daoism's supreme deities) sent an emissary to teach him resurrection techniques, enabling him to perform abdominal surgeries to treat internal diseases. Figures like Marquis Shun of Zhou and the secondary consort of the King of Yan were revived through his arts, living twenty to thirty additional years before passing. When Bian Que died at seventy-nine, wind officials and thunder deities (Daoist divine administrators of natural forces) led thousands of celestial soldiers to escort him to Southern Mountain for immortal ascension—though his resurrection techniques were never transmitted to later generations.

During the Han dynasty, Meng Shi, wife of Zhao Shan (magistrate of Xihe County), showed early Daoist inclinations. At eight or nine, she secretly studied her father's manuals of this art. As an adult, she frequently healed people through visualization practices (cunsi, a Daoist cultivation method using mental imagery) with remarkable efficacy. At forty-five, Lord Lao (the deified Laozi) sent an envoy to bestow upon her the Six Jia talismanic scripts (Fulu, Daoist apotropaic charms). After fourteen years of cultivation, she achieved physical ascension to immortality.

The text concludes with Lord Lao's transmission of the "Four Guardian Deities" method to Red Emperor Zheng Ren'an: the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise (Daoism's four directional protectors) could safeguard the practitioner's bodily quarters, expelling malign influences. This method required specific talismanic cultivation to shield adepts from demonic harassment.

This scripture passage explains Daoist methods for exorcising evil, healing illnesses, and protecting living beings through cunsi (visualization meditation) and Yubu (the special pacing ritual).

The text mentions that when practicing this method, one receives protection from the Azure Dragon Deity (Qinglong Shen), a divine being associated with the East and the Wood Phase (Jupiter). This deity favors the Qi of life and suppresses the Qi of death, safeguarding the living from untimely demise, slander, attacks by malevolent ghosts, and disasters caused by venomous creatures like snakes and scorpions. The practice involves performing cunxiang (visualization meditation) twice daily—once in the day and once at night—with effects manifesting within three days.

The cultivation process begins with "bugang cunsi" (visualizing the sacred pacing pattern in the mind while coordinating with specific steps). The scripture clarifies that physical movement is not strictly necessary—visualizing the pacing chart mentally can also yield results. If the effects are insufficient, one must then physically perform Yubu (the mystical pacing steps said to have been used by Yu the Great in taming the floods), walking the "Diji" (earthly grid pattern) three times while aligning with left and right ritual garments. Simultaneously, the practitioner visualizes the four directional deities guarding the space.

The text emphasizes that this method can alleviate severe illnesses within seven days. However, it specifically notes that it only works for virtuous and upright individuals—those who defy the Dao (Way) will instead worsen their condition. This is because illness fundamentally reflects the will of Heaven, though people often mistakenly blame ghosts and spirits. In truth, such entities merely act through the authority of celestial and earthly officials.

Finally, the scripture explains that this method serves two purposes: healing the righteous and punishing the wicked, both carried out in accordance with the divine will. The passage references "Perfected Lord Yin" (Yin Zhenren), a renowned Daoist immortal, and "Taishang" (the Most High), referring to the supreme Daoist deity Laozi (Lord Lao).

This passage discusses the moral character and cultivation methods required for Daoist practitioners. It first emphasizes that cultivators must maintain an upright heart free from selfishness or bias, without greed or anger (non-anger), preserving lofty and far-reaching aspirations. Only such individuals are qualified to receive the celestial methods of heavenly officials (celestial bureaucracy). Those with improper intentions cannot be initiated, as this would bring misfortune upon seven generations of ancestors and invite calamity upon themselves.

When a Celestial Master (Tianshi, high-ranking Daoist priest) transmits esoteric methods, there is a secret technique: tying a five-colored silk thread around the first joint of the left ring finger for five days and nights without removal. This makes practitioners invisible to ghosts while causing their eyes to turn blue-green—a condition that naturally fades after ten days. The Later Sage Sovereign (a Daoist deity) states that cultivators must possess sincere hearts—free from deceit, greed, anger, or ignorance—to properly employ these methods. Insincere practitioners attempting these arts will attract disasters like malevolent individuals. Only those pure and upright in conduct can cultivate these methods. Currently, the primary transmission focuses on life-saving and healing techniques; such practice accumulates merit (De) recorded by Heaven and Earth, bringing one closer to immortality.

In ancient times, there was a Daoist named Huang Luzi (also known as Ge Yue) who mastered Qi restriction techniques (methods of controlling phenomena through vital energy). By visualizing the Four Directional Deities along with Earth Deities and the Earth Axis Deity (deities governing terrestrial affairs), he could effortlessly manipulate mountains and rivers as easily as turning one's palm. For instance, he could expand one li of land into a thousand li, or compress a thousand-li landscape into one li. The method of contracting land and shifting seas requires six years of studying Earth's Principles (the operational laws of terrain), prolonged invocations of the Four Directional Deities, Earth Deities, and Earth Axis Deity, while constantly carrying their corresponding talismans (Fulu, empowered ritual documents). The specific practice involves: treading the Earth Principles pattern three times, performing Yu Steps (Daoist ritual footsteps) three times, then executing the Severed Earth Meridian Steps three times, coordinated with three repetitions of Heaven-Earth Left-Right Net Crossing maneuvers. After forming the Earth Heart-Eye hand-seal and shouting three times, one chants incantations to command the Four Directional Deities, Earth Deities, and Earth Axis Deity to move mountains, rivers, and seas—instantly altering distances and dimensions. This requires resonance with cosmic principles to achieve immediate mastery. Verification of this method involves five application tiers, with specifics transmitted orally from master to disciple.