《高上神霄玉清真王紫書大法》Vol. 7

This scripture documents the incantations and ritual methods used by the Shenxiao lineage (an important Daoist school specializing in Thunder Magic) for summoning various Divine Officers (protective deities) to capture malevolent spirits.

The text first introduces the "Summoning Divine Officers Incantation," which invokes deities like Han Jun of the Southern Chang Fire Mansion (a Thunder Department general) and the Dragon Enclosure Rain Department Thunder Residence. By invoking the celestial decrees of the Heavenly Venerables, it commands wind, fire, thunder, and lightning to swiftly eliminate inauspicious forces and subdue demons. The incantation concludes by invoking the decree of Han Jade Emperor (a Shenxiao manifestation of the Jade Emperor) and the profound Dongyuan Samadhi (an advanced Daoist practice).

It then details the summoning methods for seven distinct Divine Officers with specialized functions:

1. The Ghost-Capturing Officer "Hua Cheng" is summoned by forming the hand seal at the base of the ring finger while drawing talismans with Qi from the eastern direction. When burned, this summons him with 120 subordinate officers to apprehend spirits.

2. The Ghost-Binding Officer "Bian Qing" requires the Chen hand seal (a specific mudra) and talismans drawn with Qi from the Zhen (Thunder) trigram direction, enabling swift restraint of spirits.

3. The Ghost-Interrogating Officer "Hou Li" is invoked through a hand seal at the middle finger's upper joint and talismans using Chen-position Qi, compelling spirits to confess during interrogation.

4. The Ghost-Pursuing Officer "Tang Shun" employs a hand seal below the index fingernail with talismans drawn from Xun (Wind) trigram Qi. When burned, these enable the pursuit of wild evils to return them to possessed victims.

5. The Vice-Exposing Officer "Dong Qing" similarly uses the index finger technique with Xun Qi to specifically uncover and reveal hidden evils.

6. The Demon-Subduing Officer "Sun Yuan" follows the same method to pacify demons and handle spectral disturbances.

7. The Dragon-Binding Officer "Ma Wen" uses the Chen hand seal with Chen-position Qi to capture malevolent dragon spirits.

Each summoning requires specific hand seals, directional Qi, and talismanic writing. All invocations must declare the officer's name and their command of 120 subordinates, concluding with the character "ji" (swiftly) to indicate immediate execution. These methods exemplify the systematic deity-summoning framework within Daoist Thunder Magic practices.

This scripture records the summoning methods and duties of several Lingguan (Daoist guardian deities). Each summoning requires forming specific hand seals (Chenwen, Siwen, etc.), gathering Qi (vital energy) from corresponding directions, then burning talismans while reciting incantations to invoke them.

First is Prison-Restricting Lingguan Hou Zu, who commands 120 subordinate officers to guard the Water and Fire Prisons, preventing malevolent spirits from escaping. Next comes Temple-Destroying Lingguan Zhao Cheng, also leading 120 officers, specializing in eliminating evil influences from temples.

Eight-Directions Responding Lingguan Lu Gui can swiftly address affairs from all directions, while Three Realms Responding Lingguan Gao Cunzhong mobilizes deities from the Three Realms (Heaven, Earth, and Water) and the Eight Directions to assist in capturing malicious spirits. Misfortune-Dispelling Lingguan Qu Cheng specializes in resolving various calamities: illnesses, corpse-transmitting ghosts (contagious spirits), disputes, and misfortunes caused by curses.

Corpse-Severing General Wen Tong is responsible for capturing corpse worms and consumption ghosts, aiding the sick in recovery. Corpse-Possession Severing Lingguan Chen Qing specifically deals with corpse-transmitting spirits. Lastly, Spirit-Collecting Lingguan Zhao Sui captures mischievous ghosts and specters haunting the human body.

Each Lingguan commands 120 subordinate officers. During summoning, the word "swift" (疾) must be emphasized to ensure rapid execution. These methods are primarily used for exorcism and healing, embodying the Daoist magical principle of "using deities to subdue ghosts."

This scripture records the Lingbao (Divine Empyrean) School's method for summoning six Lingguan (guardian deities), an important lineage within Daoism. Each Lingguan has specific responsibilities and summoning techniques:

The first is Lingguan Ran Qing. To summon him, press below the middle finger while drawing a talisman (Fulu) with Qi from the northern direction and burn it. The invocation states: "We beseech Lingguan Ran Qing to lead 120 attendants and swiftly search throughout the Three Realms (Desire Realm, Form Realm, and Formless Realm) to capture all haunting spirits afflicting this person, regardless of size. Execute this command immediately."

The second is Lingguan Gao Shun, specializing in subduing malevolent spirits. Press above the second finger while drawing a talisman with Qi from the Chen hour (7-9 AM). The summoning orders him to thoroughly inspect a household, capturing all haunting ghosts in every corner without mercy.

The third is Lingguan Xia Shengzhao. Press the ring finger while drawing a talisman with Chen-hour Qi, then blow breath onto it before burning. He is responsible for swiftly apprehending designated targets within the Three Realms.

The fourth is Lingguan Zhou Yan. Draw a talisman with northern Qi between the Zi (11 PM-1 AM) and Chou (1-3 AM) hours. His specialty is binding evil spirits within households.

The fifth is Lingguan Yuan Xiu. Form the Golden Blade Hand Seal (Jindao Jue) while drawing a talisman with Chen-hour Qi. His duty is executing malevolent spirits.

The sixth is Lingguan Yang Congguang. Form the Golden Blade Mudra (Jindao Yin) with Chen-hour Qi while reciting incantations and burning the talisman. He specializes in rescuing souls of those who died by hanging.

The scripture emphasizes: The Golden Blade Lingguan possesses immense power and must never be summoned casually to avoid unintended harm to spirits. Utmost caution is required. It concludes with an incantation for summoning the Golden Blade Lingguan to interrogate evil spirits:

"Golden Blade Lingguan of the Divine Empyrean Jade Mansion,

Hear our summons and descend to this altar at once.

In exorcising evils, healing ailments, capturing and binding,

You must act with utmost urgency.

When commanded to shackle – shackle without delay,

When ordered to interrogate – question without hesitation."

This scripture records several types of Daoist talismans (fulu) and rituals for summoning deities. The main content is divided into four sections:

First, it outlines the rules for using talismans. Disobeying these instructions will delay their efficacy. When performing rituals, one must act according to the divine commands of the Most High Jade Pure True King of Divine Empyrean (a revered Daoist deity). When drawing talismans, form the Golden Knife Mudra (a hand seal) with the left hand while facing the Chen position (southeast) to absorb the celestial and terrestrial qi, then exhale it into the talisman. For exorcising malevolent spirits, loudly invoke the deities; for minor hauntings, simply ingest or burn the latter two types of talismans without summoning.

Next, it introduces the Demon-Subduing Household Protection Talisman and Fire Character Talisman of Marshal Yang (a Daoist guardian deity). When drawing these, trace the talisman on your palm while absorbing qi from the southeast and reciting: "By the Jade Emperor's command, Marshal Yang descends from heaven and earth—swiftly, swiftly, as this law decrees!" This marshal serves as the Three Realms' Chief Emergency Enforcer, specializing in curing illnesses, capturing evil entities, and warding off plagues. Merely drawing his talisman while chanting his name ensures his immediate arrival at the ritual altar. Hand seals, incantations, invocations, and talisman rituals all yield instant effects.

The third section details the twelve principal generals of the Six Ding and Six Jia (Daoist guardian deity system). Each commands 120 divine troops dedicated to capturing unorthodox spirits and demonic entities. Practitioners can refine their physical forms by ingesting these talismans while expelling malignant spirits causing disasters or epidemics.

Finally, it lists the sacred talismanic titles of the Six Jia and Six Ding Jade Maidens (female guardian deities). Each bears distinctive names like Golden Radiance Jade Maiden of Spiritual Pearls or Grand Radiance Jade Maiden of Illuminating Light, forming a protective system alongside the generals. These talismans and deity systems constitute essential Daoist methods for exorcism and healing.

This scripture primarily discusses the system of the Six Jia and Six Ding (a Taoist guardian deity system) within the Shenxiao School (an important Taoist sect of the Song Dynasty), as well as the methods for practitioners to obtain divine offices and exercise spiritual powers through specific rituals.

First, it lists the names and titles of the twelve main Golden Boys and Jade Maidens in the Six Jia and Six Ding system. For example, the Golden Light Golden Boy of the Jiazi day is named Deng Wenqing, while the Azure Light Golden Boy of the Jiayin day is named Yang Da, and so on. These divine generals number 120 in total, overseen by twelve commanders, and are summoned during rituals such as presenting memorials to the celestial court (submitting documents to heaven) or dispatching official communications.

Next, it explains the path for practitioners to attain promotion within the Shenxiao School's spiritual hierarchy: they must first pass examinations on Fulu (Taoist credentials) and talismanic seals before being ranked among the celestial officials. This promotion is not a worldly bureaucratic position but rather a hidden accumulation of merit. Only when a practitioner demonstrates exceptional spiritual efficacy can they gradually ascend from the initial rank to the ninth-grade celestial official. According to Shenxiao doctrine, these celestial officials must attend to celestial duties at night while fulfilling their earthly responsibilities during the day.

However, ordinary mortals, burdened by physical impurities, cannot fully attain this state. They must first purify their bodies and minds through practices such as refining the physical form (Lianxing), repenting sins, regulating the spirit (Shen), and consolidating vital energy (Qi). If contaminated by defilement, they cannot perform rituals effectively. When their merits are complete, they must report to the celestial court, undergo evaluation, and receive the celestial official's Fulu, which, when worn, enables them to command heavenly soldiers and divine generals. All talismanic documents must be written on yellow silk with cinnabar ink. During rituals, practitioners must face the southeast to absorb the azure Shenxiao Qi (a special energy) while simultaneously forming specific mudras (hand seals). The Great Emperor of Azure Radiance (a revered deity in the Shenxiao School) particularly warns: before performing any ritual, one must silently visualize the True King (the primary deity) before them to prevent the disclosure of celestial secrets.

This scripture primarily discusses three aspects: summoning deities through talismanic incantations (fulu), visualization practices for cultivation, and methods for subduing demons and dispelling calamities.

Regarding the drawing of talismans to summon deities, it states that both Daoist priests and laypeople can perform this practice with sincere devotion. When inscribing talismans, one must concentrate their Shen (spirit), hold their Qi (vital energy), and focus their mind. Visualize the inkstone as a dragon-coiled ink pool, the ink as crimson jade, the brush as a yellow dragon, and the paper as golden tablets. Each stroke must be executed while holding one's breath with unwavering intention, ensuring the resulting talisman becomes a genuine "golden seal" (the Daoist honorific term for efficacious talismans).

The subsequent section details the "Divine Empyrean Method of Gathering the Five Stars and the Jade Pivot," an esoteric technique transmitted by the Southern Pole Primordial Lord to practitioners of the Shenxiao lineage. This practice involves visualizing the Five Stars during specific solar terms at midnight: during the Beginning of Spring, visualize the Year Star (Jupiter) in the Vermilion Palace one cun behind the left eye; during the Beginning of Summer, visualize the Fire Star (Mars) in the Jade Gate's Magnificent Chamber five fen inside the right eye corner; during the Beginning of Autumn, visualize the Great White Star (Venus) in the Purple Tower one cun between the eyebrows; during the Beginning of Winter, visualize the Water Star (Mercury) in the Mysterious Palace one and a half cun above the hairline; while the Central Earth Star resides two cun inward from the crown's Muddy Pellet Palace (Niwan). Practitioners should envision these stellar deities in infant form, synchronizing the visualization with teeth-tapping, saliva-swallowing techniques, and recitation of specific incantations.

The final section on subduing demons and dispelling calamities presents the teachings of the Great Emperor of Qinghua, who explains that demonic disturbances originate from human mental impurity. Emphasizing that "the heart governs all transformations," he asserts that maintaining mental clarity naturally invokes divine protection and eliminates misfortunes. This passage specifically recommends seeking protection from the "True King" (referring to the Jade Purity True King of the Divine Empyrean) when encountering demonic afflictions.

This scripture expounds on methods for preserving the divine spirits within the human body and exorcising demonic influences. If one fails to safeguard these inner deities, they will depart from the body; yet paradoxically, neglecting to cultivate them may cause their return. The text mentions how the "Three Officials" (Tianshi, the Daoist deities governing heaven, earth, and water realms) will lament mournfully, while the "Five Spirits" (the shen corresponding to the five viscera) abandon their bodily abodes. At this critical juncture, demonic obstructions arise internally while spectral entities invade from without—a dual assault where the body's guardian spirits ironically transform into harmful marauders. Such imbalance registers misfortune in the underworld's ledgers of life and death, bringing chronic illness and curtailed longevity.

The scripture transmits an unparalleled method for dispelling demons and neutralizing ghosts. Practitioners must receive these teachings with devout attention and reverent acceptance, never carelessly transmitting them to unworthy recipients. This art repels ten thousand demons, shields against the Three Calamities and Nine Misfortunes (representing natural and human-made disasters), and makes countless specters dare not approach.

The practice comprises two core components:

First is the "Five Stars Demon-Subduing Method," requiring visualization of five planetary essences distributed across the body: Venus (Jin) at the crown, Jupiter (Mu) at the left ear, Mercury (Shui) at the right ear, Mars (Huo) at the left shoulder, and Saturn (Tu) at the right shoulder. This aligns with recitation of the five-star mantra "Qian Yuan Heng Li Zhen," while simultaneously visualizing the Big Dipper's divine power activating seven bodily loci (both shoulders, both thighs, heart center, and both breasts).

Next comes the "Seven Stars Demon-Restraining Contemplation," executed through four sequences of physical gestures paired with visualization: Sequence one moves from left hand to right hand while envisioning the seven stars; sequence two reverses this motion; sequence three flows from left hand to right foot; sequence four proceeds from right hand to left foot. Each movement coordinates with the heart center as the focal point.

During practice, recite the incantation: "Four Deities clash as Five Dippers support / A thousand disasters scatter, ten thousand perils dissolve. As I enact this rite, turning from Solitude to Void—What petty specter dares approach my abode? Celestial Warriors stir to smite them whole / Swiftly, swiftly, by cosmic decree!" This chant summons the protective powers of directional deities and the Big Dipper's lords to terrify and eradicate all malignant entities.

This scripture records an esoteric Daoist practice known as "Stepping the Dipper in the Guigang Method," primarily used for exorcism and subduing demons. The seemingly peculiar characters in the text are actually special talismanic incantations, each corresponding to specific parts of the body and astral positions.

During cultivation, one must visualize these talismanic characters distributed across the body in a particular sequence: for instance, "Gui" corresponds to the left foot, "Niao" to the left knee, "Xiao" to the left thigh, "Xing" to the area above the heart, "Bi" to the right shoulder, "Yu" to the right elbow, and "Piao" to the right hand. This cycle is repeated five to seven times.

Simultaneously, the practitioner must visualize the Twenty-Eight Lunar Mansions (ancient Chinese astronomy divided the celestial sphere into twenty-eight regions) and the Big Dipper. For example, the first group—"Jiao" corresponds to the left hand, "Kang" to the left elbow, "Di" to the left shoulder, "Fang" to the heart area, "Xin" to the right thigh, "Wei" to the right knee, and "Ji" to the right foot. The subsequent groups follow similar correspondences.

This cultivation method is regarded as the supreme secret for subduing all malevolent spirits between heaven and earth, possessing inconceivable power. It is said that mastering it enables one to move stars, command deities, and achieve miraculous, unfathomable effects. This technique is recorded in the seventh volume of the Gaoshang Shenxiao Yuqing Zhenwang Zishu Dafa, a high-level practice of the Shangqing (Highest Clarity) tradition (one of Daoism's major schools, emphasizing visualization-based cultivation).

It is important to note that such esoteric methods typically require oral transmission from a master—merely reading the text makes genuine mastery difficult. The practice must also be accompanied by specific breathing techniques, visualizations, and mudras (ritual hand gestures in Daoist cultivation), all of which are indispensable.