《金鎖流珠引》Vol. 6

This passage originates from the sixth volume of the Daoist scripture Jinsuo Liuzhu Yin (Golden Lock Flowing Pearls Guide), compiled collectively by various Daoist immortals including Wang Fangping and Zhang Daoling (the first Celestial Master), with annotations by the renowned Tang dynasty Daoist Li Chunfeng. It explains how to perform Daoist rituals through visualization practices focused on General Zhou.

The Supreme Venerable Lord (Taishang Laojun) reveals that General Zhou appears at the beginning of this volume because he symbolizes the human "heart-mind." Within the body, the heart serves as the commander of all corporeal spirits. Although the Sanyuan Jing (Scripture of Three Primordials) originally lists General Tang as the leader of the Middle Primordial division, followed by General Ge with General Zhou in third position, this text follows a special decree from the Supreme Venerable Lord to rearrange the sequence. However, practitioners should still adhere to the original Sanyuan Jing ordering during actual practice.

The cultivation method involves: First performing the Yu Steps (a ritual pacing pattern) five times, followed by three repetitions of a nine-step sequence while wearing specific ritual garments. Next, the practitioner visualizes General Tang residing in the left kidney—initially imagined as one cun (about 1.2 inches) tall, then growing to eighty-one zhang (approximately 270 meters)—leading thirty million spirit soldiers to perform tasks like capturing malevolent ghosts, healing illnesses, or resolving legal disputes. The Later Sage Sovereign (Housheng Jun) informed Celestial Master Zhang that this Three Primordials method (corresponding to Heaven, Earth and Human realms) can simultaneously protect one's household and subdue violent forces ("violence" referring to evil people, "malevolence" to ghosts), serving both self-preservation and rescuing others from calamities.

The text concludes by clarifying that General Zhou actually represents the human heart-mind (shen). Through cultivating mindful awareness, practitioners attain spiritual communion. The practice requires specific hand mudras (using the second segment of the left index finger) and incantations (from the Diji Jing Scripture of Earthly Order).

The path to cultivating longevity is not confined to specific stepping rituals, yet one must master a complete practice system (here "备具" refers to a comprehensive cultivation framework). A complete practice should encompass four stages: first treading the Earthly Guidelines (symbolic steps representing the cardinal directions), then performing Yu Steps (the mystical steps used by the ancient King Yu to control floods), followed by donning ritual robes, and finally coordinating hand mudras and incantations.

Why must beginners, even after receiving the Fulu (talismanic registers bestowed by Daoist traditions, spanning the five major systems from Zhengyi to Shangqing), still learn these stepping methods? Because "Stepping the Celestial Pivot and Treading the Dipper" ("步" refers to the Heavenly Pivot steps, "躡" to the Earthly Guidelines) connects the practitioner with divine energies. Take the historical example of Lady Fan, wife of Liu Gang, who secretly practiced these steps for fourteen years. While her husband was occupied with official duties as a county magistrate, she cultivated diligently regardless of auspicious or inauspicious days. After seven years, twenty-four divine generals descended on multicolored clouds to inform her she had attained spiritual powers and could act freely. Lady Fan then mastered the arts of stilling water and subduing tigers before continuing her practice, ultimately ascending to immortality with her husband.

When genuine cultivation reaches a certain level, a single thought can resonate with heaven and earth. But before attaining this state, one must fully practice the stepping methods, visualize deities, wear ritual robes, recite incantations, and other complete techniques. Particularly crucial is visualizing General Zhou (a guardian deity) within the heart—when concentration reaches its peak, all wishes can be instantly fulfilled. The Celestial Master (Tianshi) transmits secret teachings divided into five grades, among which the Three Generals Method is most commonly used: first, visualizing the generals for protection during mountain retreats to ward off malevolent spirits; second, invoking their safeguard when facing worldly dangers.

This scripture explains the Daoist method of dispelling evil, healing illnesses, and protecting the nation through visualization (cunsi) meditation on General Zhou and General Ge.

Regarding General Zhou’s Yubu Gangfa (a Daoist ritual walking method), the text states: True cultivation does not lie in the mere performance of ritual steps but in single-minded concentration. With prolonged practice, one naturally attains communion with the divine. Legend tells that Yu the Great’s sister, the Immortal Maiden Feixian, observed her brother practicing Yubu and learned it herself. In the first year, minor ailments vanished; in the second, her body grew light and strong; by the third, she could evade weapon strikes; in the fourth, her name was recorded in the immortal registers; by the fifth, she understood spiritual marvels; in the sixth, her Daoist arts reached perfection; in the seventh, she could become invisible; in the eighth, she walked on water; and in the ninth, she ascended to heaven and was enfeoffed as the Holy Immortal Maiden. When practicing, one must follow the diagram, tying a five-colored silk thread around the middle joint of the left hand’s third finger while visualizing General Zhou leading his troops to incinerate the lairs of malignant ghosts and bandits with fierce flames.

Concerning General Ge’s visualization method, the Celestial Master (Zhang Daoling) explains: The generals are divided into left and right divisions—General Zhou belongs to the odd-numbered Yang sequence (ranking first), while General Ge belongs to the even-numbered Yin sequence (ranking second). This arrangement aligns with the principle of Yin-Yang duality. Although tradition places General Tang (third in the Yang sequence) first in visualization, here General Zhou takes precedence to signify the primacy of the heart-mind (shen).

This scripture primarily elucidates the sequential arrangement and practical applications in cultivation of three important Daoist divine generals (Generals Tang, Ge, and Zhou).

According to the Sanyuan Zhouhou Lingshu (Three Primordial Posterior Numinous Texts), the three generals are ordered as follows: General Tang, belonging to the Upper Primordial (celestial deities), ranks first; General Ge, of the Middle Primordial (human realm deities), ranks second; and General Zhou, of the Lower Primordial (earthly spirits), ranks third. However, the Taishang Laojun Milu Zhenzhong Ji (Secret Records from the Pillow of the Most High Lord Lao) presents a different perspective: during ordinary cultivation practices, the sequence follows Tang, Ge, Zhou in a forward progression, aligning with the Dao of Heaven. But when subduing spirits, rewarding virtue, or punishing evil, the order must be reversed with General Zhou taking precedence, representing an inversion of the natural order to conquer malevolent forces.

The text further reveals the correspondence between these three generals and specific bodily regions: General Tang corresponds to the left kidney (the life-gate in women), while General Ge corresponds to the right kidney (the life-gate in men), each commanding thirty million celestial soldiers to guard these vital gates. The cultivation method involves precise steps: first, visualizing the forms of the generals through focused contemplation (cunxiang), then performing the Gangbu (Pacing the Stars, a Daoist ritual walking pattern), and finally executing hand seals for ritual efficacy. Notably, General Ge's Yubu (Yu Steps, a special walking technique) must begin with the right foot, symbolizing yin energy.

The scripture concludes with a secret method transmitted by Lord Lao (the deified Laozi) to Celestial Master Zhang (Zhang Daoling, founder of Daoism): when performing Gangbu, one must simultaneously inscribe and ingest fulu (talismans and registers), categorized into upper, middle, and lower grades. The Han-dynasty Daoist Liu Gen reportedly practiced this "Three Primordial Steps" method diligently for three years, ultimately attaining the ability to command spirits. This passage emphasizes that cultivation requires sustained dedication and adherence to specific ritual sequences to achieve communion with the divine.

This scripture describes the application and principles of a Daoist ritual technique called "Golden Lock and Flowing Pearls."

When a local official sought to harm a Daoist practitioner, the adept performed the following ritual: First, he drew talismanic symbols (fulu) on the ground to form a net, then proceeded to the government hall. Holding his ritual robe, he pointed toward the official's hometown direction using the celestial marker of the Piao star (a Daoist constellation name), summoning the local earth deity (Tudi Shen) and tomb spirits. Initially, he detained the souls of the official's deceased parents. Then, with his left hand forming a specific mudra (ritual hand gesture), he dispatched three divine generals to bind the parents' souls with ropes and bring them through the southern wall into the hall.

Suddenly, the official saw his deceased parents emerge from beneath his bed. They angrily rebuked him: "We raised you to become an official, yet instead of accumulating merit for the deceased, you dare offend an immortal officer. Beg for forgiveness immediately, or you shall die!" Terrified, the official knelt and pleaded for mercy. The Daoist then released them—a result achieved by combining Yu Steps (the ritual pacing of the stars, a Daoist footwork technique) with the power of the Three Generals. When first practicing this method, initiates must wrap their left middle finger joint with five-colored threads for one year.

Later, Lao Jun (the deified Laozi) explained to Celestial Master Luo: Among the Three Generals methods recorded in the scriptures, General Tang holds primacy, governing the Upper Prime (Shangyuan, the celestial realm). For regular cultivation, use Upper Prime methods; when facing emergencies or punishing evil, employ Lower Prime methods—first summon General Zhou through mental concentration. The Heavenly Venerable transmitted this method because celestial demons and ghosts often obstruct the Daoist path. Thus, the 150-volume Scripture of Golden Lock and Flowing Pearls was established, divided into Upper, Middle, and Lower Primes (each containing 50 volumes corresponding to the Five Phases: Metal, Wood, Water, Fire, Earth). Each serves distinct purposes: Upper Prime for cultivating goodness, Middle Prime for healing, and Lower Prime for eliminating evil.

This scripture explains the method for Daoist priests to ward off evil spirits and demons while practicing with the liuzhu (a Daoist ritual implement). The Supreme Lord Laozi condensed complex teachings into ninety-one volumes, making it easier for beginners to comprehend the principles of attaining immortality through cultivation. The key lies in applying the generative and controlling cycles of the Five Phases (Wuxing).

The specific practice is as follows: When evil disturbances arise in the western direction, first perform the Yu Steps (Yubu, a Daoist walking ritual) toward the south, mobilizing the Upper Prime General Tang to strike from the left kidney position. In men, the left kidney corresponds to the Wood phase. Beginning from the Wood position follows the sequence where Wood generates Fire, and Fire controls Metal, thereby suppressing western Metal-phase demons. For northern disturbances, begin from the eastern direction and enter the central Earth palace position, as Earth controls Water, naturally resolving northern Water-phase calamities.

When confronting southern Fire-phase demons, start from the eastern Wood position and transition to the northern Water position, utilizing the Water-controls-Fire principle for exorcism. For disturbances occurring during the four seasonal transition months (Chen-Xu-Chou-Wei), directly strike from the eastern direction. The mentioned Generals Tang, Ge, and Zhou are all protective deities in Daoism, who can be mobilized simultaneously for coordinated operations.

A crucial emphasis: When employing these methods, one must maintain upright intention and strictly adhere to the laws of the Dao. In tactical deployments, the Three Generals should lead the vanguard, while formidable adversaries may require mobilizing all Nine Generals. The Middle Prime Three Generals particularly excel in handling emergencies and subduing spirit disturbances, as recorded in the classic text Hanhong Tu.

Note: "Yu Steps" refers to a Daoist walking ritual mimicking Yu the Great's limping gait during flood control. "Upper/Middle/Lower Prime" denotes the Three Prime Generals system in Daoism, while the "Five Virtue Generals" represent five deity commanders corresponding to the Five Phases.

This passage discusses a Daoist exorcism technique called the "Golden Lock and Flowing Pearl" method. The main content explains:

Ancient sage-kings condensed the complex Golden Lock and Flowing Pearl technique into fifteen volumes, later supplementing it with thirty additional volumes of cultivation guidance to help practitioners more easily attain immortality. Zhang Daoling (one of the founders of Daoism) particularly emphasized the importance of this method, considering it a precious secret transmission not to be casually taught to outsiders.

The scripture details the specific exorcism procedure: First, one must visualize General Tang (a Daoist guardian deity) leading thirty million celestial troops. In his left hand he holds a golden talisman (Fulu), in his right a powerful crossbow, majestically capturing evil spirits. These divine generals breathe celestial fire to burn the demons' lairs, while sacred lions devour the malevolent spirits' souls, preventing them from harming humans.

Next, one summons General Ge (another guardian deity), who stands seventy-two zhang tall (approximately 220 meters), wielding a halberd in his right hand and clenching his left fist, possessing immeasurable strength. Together with General Tang, he besieges the demons' dwellings, unleashing celestial fire, sacred lions, and iron-scaled serpents with striped patterns. Leading celestial soldiers armed with swords, they storm the demonic lairs to eradicate every last evil spirit without exception.

Finally, the text mentions General Zhou (the deity governing human hearts), who is listed as the most important guardian in the Golden Lock and Flowing Pearl Records. The complete method involves summoning these mighty deities and employing celestial fire, divine beasts, and other powers to exorcise evil and eliminate malevolent forces.

This passage elucidates the Daoist method of "mind governance" (using mental focus to command divine forces) and the distinct roles of various deities in spiritual practice and exorcism.

Laozi (Laojun) instructed the Immortal of Mystic Isle that practitioners accumulate merit by mentally directing divine generals and officers. When one accumulates three thousand merits, they attain the Dao. Two principal divine generals are emphasized: General Tang and General Zhou. For cultivation aimed at longevity, General Tang should be the primary commander; for healing and exorcism, General Zhou takes the lead. General Zhou is depicted holding a talismanic scepter in his left hand and drawing a crossbow with his right, specializing in subduing malevolent spirits.

The scripture further explains Daoist cosmology: the Three Primes (likely referring to the Three Officials of Heaven, Earth, and Water) govern the Four Seasons, which in turn command the Five Phases (Wood, Fire, Earth, Metal, Water). The Five Phases oversee the Six Jia (sixty celestial stem-branch deities), the Six Jia govern the Seven Stars (Big Dipper), the Seven Stars command the Eight Directions (forming the Nine Palaces with the center), the Nine Palaces generate the Ten Celestial Stems, and the Ten Stems produce the Twelve Earthly Branches—all manifestations of the Dao's natural Qi.

Laozi revealed this system was first transmitted to Shennong (the Divine Farmer), though he only studied the Three Primes aspect. Practitioners who concentrate on cultivating this system with the protection of the Three Primes and Five Phases, persisting without wavering, will attain the Dao of immortality.

Note: The "flowing pearls" mentioned may refer to Daoist prayer beads, while "treading the celestial net and earthly axis" describes star-stepping practices aligned with astral configurations. These belong to esoteric Daoist transmission methods.

Many are unaware that practicing the Six Jia techniques (a Daoist method of spirit retention) can enable one to maintain youthful appearance even at a hundred years of age. It was only after I comprehended the path of Shijie (one of Daoism's methods of transcendence) that I realized Six Jia practices could preserve the primordial Shen (spirit), regulate the body, and commune with divine beings.

The Three Primes technique (referring to the Three Officials of Heaven, Earth, and Water) can protect others, cure illnesses, and cultivate the body to attain the state of Zhenren (Perfected Being). The Seven Stars method (the Big Dipper constellation) can subdue ghosts, communicate with the spirit realm, and suppress malevolent forces. Prolonged practice of these methods—including Bugang Tadou (the ritual pacing of the stars) and Zhaijiao (Daoist sacrificial rites)—yields tangible results.

Take the female immortal Lady Fan as an example. Every zodiac year of her birth cycle, she would perform Zhaijiao rituals. After persisting for ten years, the female immortals of the Big Dipper descended personally to teach her the pacing methods. Ultimately, she achieved perfection in virtue and ascended in broad daylight, leaving behind even her marital garments. The locals buried these clothes, and to this day the legend of the "Liu-Fan Garment Tomb" endures.

For attaining longevity, one must integrate the Three Primes with the Seven Stars—these two aspects complement each other. Understanding this principle qualifies one for the ranks of immortals, but remember these teachings must never be recklessly transmitted to the unworthy. The transcendent method I transmit establishes its foundation in the "One": this "One" refers to the primordial Qi (fundamental life energy) residing in the human Muddy Pellet Palace (upper Dantian), also called the Great One Spirit. This "One" has both external and internal aspects: the external "One" is Heaven, manifesting as the Great One Spirit; the internal "One" is the heart, manifesting as the Orthodox Unity Spirit.

The Great One Spirit gives birth to "Two"—the Earth Spirit, corresponding internally to the spirits of kidneys and spleen. The Orthodox Unity Spirit's "Two" manifests as the left and right kidneys (left for males, right for females), collectively forming "Three." This "Three" represents the Three General Guardians of Daoism (Tang, Ge, and Zhou), capable of subduing hundreds of ghosts, curing myriad illnesses, and resolving calamities. All these miraculous effects stem from the profound workings of primordial Qi circulation.

During practice, one must first visualize the essential character "One" in the heart (where primordial Qi enters through the Great One Spirit of the brain). Later, the Sacred Sovereign revealed to Lord Wang this fundamental axiom: "The One Spirit penetrates the five viscera" (the Great One Spirit's permeation through the internal organs) constitutes the core secret.

This scripture discusses a Daoist cultivation method that combines "bugang" (a ritual star-stepping practice) with visualization (meditation). The core teaching is that when a practitioner's mind activates with pure intention, it can mobilize the divine powers of heaven and earth.

During practice, with correct mental focus and through specific stepping patterns and visualization, one can summon the assistance of countless deities. The ancients particularly emphasized the number "one" — maintaining unwavering focus is the primary principle, followed by controlling distracting thoughts, and thirdly, invoking myriad divine warriors to protect one's longevity. With single-minded concentration, one can command ten thousand deities, primarily the Three Origin Generals (Shangyuan, Zhongyuan, and Xiayuan, the three guardian generals) assisted by the Liujia deities (sixty celestial spirits of the sexagenary cycle).

Laojun (the deified Laozi) taught: To command the Three Origin Generals, one must first visualize the Great One (Taiyi) deity and the Celestial One (Tianyi) deity. The stepping patterns must coordinate with specific mantras and ritual attire, like a general commanding troops. The Sage of Later Heaven (a high-ranking Daoist immortal) instructed Celestial Master Zhang Daoling: Focused concentration preserves the spirit, the Taiyi deity subdues malevolent forces, and the Tianyi deity communicates with immortals. With proper mental focus and correct practice, one may even achieve daylight ascension.

The specific practice involves: First circling left three times, then beginning the star-stepping. Laojun emphasized that when stepping the Taiyi pattern, the three generals must resonate with the heart center. Before each ritual, one must ingest three "Declaration to the Three Palaces" talismans (a type of fu incantation), then perform the star-stepping. General Tang (possibly a specific deity) serves as the primary focus during visualization, accompanied by hand mudras (pinching the third finger's second joint with the left hand, enhanced by winding five-colored threads).

The Sage of Later Heaven told Zhang Daoling: Those seeking longevity must cultivate the Taiyi stepping method; those seeking immortality must visualize within the Tianyi pattern (referring to the Zhengyi school's Three-Five stepping method, which combines deity visualization with star-stepping). The scripture particularly warns: Commanding deities must follow righteous principles—it must never harm others. Only through virtuous conduct can one gain divine assistance. Those who practice evil while misusing these methods will inevitably invite disaster. True masters of this practice achieve communion with deities and obtain longevity.

The foundation of cultivating immortality lies in the purity of one's thoughts. Those who practice the Great Dao must first cultivate proper intentions within their hearts, for the heart governs spiritual cultivation. By practicing the true path before the Supreme One (Taiyi, the highest Daoist deity) with a purified mind, one attains an unadulterated original nature, achieves unity with the spiritual consciousness (Shen), and ultimately realizes the fruit of celestial immortality. If one can consistently maintain mental alignment with the Three Ones (referring to the upper, middle, and lower Dantian energy centers), the body of an immortal can be attained.

The Young Lord of the Eastern Sea received this revelation: On one's birthdate (corresponding to the celestial stem and earthly branch day), practice the Heart-One method; on the upper cycle's Jiazi day, cultivate the Supreme One method; on the middle cycle's Jiazi day, practice the Orthodox Unity (Zhengyi) method; and on the lower cycle's Jiazi day, train in the Heart-One technique. Persisting in this practice for nine years leads to the completion of the immortal path and the perfection of the Three Ones. The Old Woman of the Western Mountains (also called the Fragrant Maiden) practiced the Three Primes Generals method: at yinshi (3-5 AM) she invoked General Tang of the Upper Prime as protector, at noon summoned General Ge, and at shenshi (3-5 PM) called upon General Zhou. Performing this cultivation every five days for seven years reversed her aging until she appeared thirty; after ten years of practice, her appearance rejuvenated further to resemble an eighteen-year-old maiden.

The Yellow Emperor received instruction from Guangchengzi in practicing the Upper Prime Gang method (distinct from the Middle Prime General Tang method). The Upper Prime divides into upper, middle, and lower divisions: the upper governed by General Tang, the middle by General Li, and the lower by General Xu. These Three Primes Generals oversee the Five Phases (Wood, Fire, Earth, Metal, Water) and Five Virtues (De) - mastery of this principle enables the study of longevity. The Yellow Emperor began cultivation on an Upper Prime Jiazi day with the Supreme One Gang method, followed by the Orthodox Unity method on a Middle Prime Jiazi day, and concluded with the Heart-One technique on a Lower Prime Jiazi day. General Tang of the Upper Prime Supreme One governs celestial bureaucracy affairs, while General Tianyi of the Middle Prime commands earthly administration including the Five Sacred Mountains, Four Great Rivers, and the Fengdu underworld courts. Practitioners must comprehend the operational principles of this divine hierarchy.

This scripture elucidates the Daoist practice concerning the "Three Generals," a fundamental belief in internal cultivation. The Three Generals represent three divine beings within the human body, corresponding to the upper, middle, and lower Dantian (energy centers) - the three primordial regions in Daoist physiology.

The central General Li governs the northern waters and desolate polar regions, commanding deities of the Four Seas and Nine Rivers. Leading the charge against malevolent forces under General Ge's vanguard, his domain specializes in subduing evil. The lower General Xin Yi presides over aquatic realms and the farthest northern territories, overseeing all spirits of rivers, lakes, and oceans with General Zhou as his chief lieutenant. The upper region falls under General Xu's jurisdiction. Practitioners must execute the precise "Treading the Celestial Unity" footsteps (a Zhengyi Orthodox Unity ritual gait requiring strict form to avoid physical strain) by initiating movements with the left foot through thirty-six prescribed steps.

Laojun (the deified Laozi, Daoism's supreme deity) instructed: Those seeking to master Zhengyi methods must silently invoke the Three Great Generals and their legions before commencing the sacred steps. Upon completing the footwork, practitioners form mudra hand seals while donning either the Seven Dippers or Four Dippers ritual robes (detailed in the Liuzhu texts). Through his manifestations as Guangchengzi and the Supreme Ancient Master, Laojun revealed to the Yellow Emperor that authentic cultivation begins with self-cultivation - mastering spirit-attunement techniques and healing methods (ancient Daoist arts encompassed under Fulu talismanic practices). By fortifying the body through incantations, circulating Jing (essence) and Qi (vital energy), and persistently practicing these three disciplines, one attains Dao-realization.

Later sages clarified: The Three Generals embody both the tripartite divine counterparts within human physiology and the three ethereal souls. These generals mediate between heaven, earth, and water realms, clad in vermilion robes and armed with ritual implements, capable of subduing demonic forces. Through sustained visualization of these deities and precise ritual pacing, adepts may achieve immortality, healing arts, precognition, and spiritual protection. Laojun further taught: When encountering minor ailments or misfortunes, cultivators should maintain constant awareness of the Three Generals through morning and evening practice.

This passage describes Daoist internal cultivation techniques for healing illnesses and exorcising malevolent forces. When experiencing pain in a specific body part, one should first take deep breaths to direct Qi (vital energy) to the affected area, then hold the breath while mentally guiding the "Left and Right Heart Generals" (spiritual commanders visualized in Daoist practice) to attack the source of pain. Persisting with this method for five days will miraculously alleviate the ailment. When confronted with verbal attacks, one can draw a "Tongue-Restraining Talisman" (Yakoushe Fulu) inscribed with the offender's name, then dispatch three generals to subdue them—ensuring they cease their offenses.

Practitioners must visualize three sets of generals: the Upper Prime Generals positioned at the forehead, the Middle Prime Generals one inch below the heart, and the Lower Prime Generals at the heart's center. Maintaining this visualization practice for fourteen years leads to mastery of the path to immortality. Lao Jun (the deified title of Laozi) further elaborates: the Upper Prime Three Generals reside at the forehead, the Middle Prime Three Generals are distributed among the five viscera, and the Lower Prime Three Generals dwell in the spleen. During practice, hand mudras (Qiajue) must accompany the visualization: the second segment of the left thumb corresponds to the heart, while the middle segment of the third finger connects to the spleen.

The female immortal Han Xiaozi transmitted the "Seven Dippers Visualization Method" (Cunshi Qidou Fa), a practice involving the Big Dipper constellation. It begins with performing the Pacing the Void and Treading the Dippers (Bugang Tadou)—a ritual dance mimicking celestial patterns—while visualizing the seven stars for exorcism. Mastery enables summoning the Dipper's power through thought alone. The practice concludes by reciting: "One Dipper forms the Three and Five returning together; Heaven covers and Earth follows my command—swiftly, swiftly, in accordance with the statutes!" (a common Daoist incantation formula).

(Note: "Qi" (炁) refers to primordial life-force; "visualization" (Cunxiang) denotes Daoist contemplative methods; "mudras" (Qiajue) are ritual hand gestures; "Pacing the Dippers" (Bugang Tadou) recreates astral movements through ceremonial steps.)

This scripture describes a Daoist meditation practice (cunxiang, visualization) for attaining spiritual power through contemplation of the Big Dipper deities. It details the progressive effects and corresponding incantations for cultivation stages from the second to sixth stars.

Upon mastering the second star's practice, one becomes an emissary of the second Dipper star (the "Demon Star"). The practitioner must first complete the first star's visualization before layering the second star's technique. This grants spiritual communion abilities, making one's physical presence formidable against malevolent entities - capable of both protecting life and subduing demons. The second star has a specific astral diagram for visualization, used with the incantation: "Two stars take form, Three-Five Divine Officers capture ghostly thieves, All wicked beings swiftly obey, By the imperative decree!"

The third star corresponds to the "Prison Star" emissary. After completing the second star, adding the third manifests triple radiance (sun, moon, and starlight) around the practitioner, with a majestic dipper-shaped aura above the head. Its incantation: "Three stars take form, Heaven-Earth stand purified, The Dipper moves with my body, All who see it flee in awe, By the imperative decree!"

Mastering the fourth star makes one an emissary of the "Execution Star." Building upon the third star, the fourth creates blazing firelight encircling the body, revealing the four-star formation that terrifies spirits and specters. The incantation: "Four stars take form, Three-Five Divine Generals spread across ten thousand miles, Wind and fire never cease, Destroying ghostly thieves, How dare wicked beings act recklessly, By the imperative decree!"

The fifth star represents the "Balance Star" emissary. Layering it upon the fourth star makes one's radiance pierce the heavens, with the dipper formation illuminating all directions - dispersing ghosts within a hundred miles and curing all ailments. Its astral diagram can project true manifestations across a thousand miles to subdue spirits. The incantation incorporates Five Phases (Wuxing) theory: "Five stars take form, Five Phases arrayed in formation. Metal qi descends in autumn to extinguish wood spirits, Wood qi springs forth to overcome earth stars, Water's torrent cuts through fire's course, Fire's blaze controls metal's chime, Earth's virtue purified protects all life, I and the myriad beings share eternal vitality, By the imperative decree!"

The sixth star cultivation makes one an emissary of the "Pivot Star." Building upon the fifth star, the sixth fills heaven and earth with radiance, illuminating all directions until malevolent spirits completely hide. At this stage, the practitioner's spiritual energy becomes unimpeded, approaching immortal (xian) realms while commanding reverence from all ghosts.

This scripture describes a Daoist meditation practice involving visualization of the Big Dipper (Beidou) to obtain divine protection.

The practitioner first visualizes the formation of the Six Stars (likely referring to the six main stars of the Big Dipper). When these stars take shape, a thousand divine beings will come to guard them. The accompanying incantation states that once the Six Stars are formed, they align with the Three (Dantian, or energy centers) and Five Qi (vital energies) to expel evil, dissolve misfortune, and purify the surroundings for thousands of miles. The Six Jia (deities of the sixty-day cycle) will also protect the practitioner and their family, granting longevity.

Next, the practitioner visualizes the formation of the Seventh Star (Piao, the seventh star of the Big Dipper). When all seven stars are fully formed, they encircle the practitioner’s body, radiating light in all directions. At this stage, the practitioner becomes like the Big Dipper itself—evil spirits naturally fear them, auspicious signs follow them, the surroundings are purified, and countless divine soldiers stand guard. The scripture notes that these visualizations are based on corresponding star charts.

During practice, the seven stars should be fully visualized within the space between the heart and mouth, as if illuminated by lightning. Persisting in this method over time will manifest divine efficacy, ultimately leading to ascension to the highest heavenly realm (Shangqing). The incantation further explains that once the seven stars are formed, they work with the Six Jia deities to harmonize the Three Primordial Energies (heaven, earth, and humanity) and align the Five Phases (Wood, Fire, Earth, Metal, Water), moving in unison with the Supreme One (Taiyi). This enables mastery over the Nine Heavens and Nine Earths, ensuring the entire family attains immortality.

The scripture quotes Laozi (Taishang Laojun) as saying that the essence of the Six Jia transforms into the Seven Stars, whose movements oversee all spiritual beings—humans, gods, dragons, beasts, spirits, ghosts, and all sentient beings in the cosmos. Because all things revere the Big Dipper, Daoist practitioners understand the importance of constantly visualizing and wearing the Seven Stars. This practice subdues the Three Officials (heavenly, earthly, and water deities), severs ties with the Four Bureaus (which govern life, death, fortune, and misfortune), removes one’s name from the register of death, and records it in the book of eternal life.

A commentary in the scripture clarifies that the principle of formation is the same for all seven stars. The Big Dipper existed before heaven and earth and serves as the foundation of all phenomena, overseeing the life and death of all beings. For practitioners, visualizing and wearing the Seven Stars is like wearing clothes—regardless of quality or length, they provide complete protection. Through this practice, all spirits will hold the practitioner in awe, granting them longevity. The degree of success depends on the depth of one’s cultivation and merit.

For those beginning their cultivation practice, it is essential to diligently uphold this method day and night with unwavering focus. One must constantly maintain the practice of "mind-visualization" (a Daoist cultivation technique involving concentrated contemplation of specific objects), never forgetting the names of the celestial stars, keeping them ever-present in one's heart. The Dao's methods cannot be separated from mindful awareness, nor should consciousness ever depart from the Dao's methods—these two must support each other in inseparable unity. By persevering in this practice and accumulating merit, one may swiftly attain the realm of immortal transcendence.

(Note: This passage comes from the sixth volume of Jinsuo Liuzhu Yin [Golden Lock Flowing Pearl Guide], emphasizing the essential principle of unifying mind and method for Daoist initiates. "Golden Lock Flowing Pearl" is a technical Daoist term referring to the cultivation process of refining Jing (essence), Qi (vital energy), and Shen (spirit) through specific methods.)