《道法會元》Vol. 138

This scripture records the summoning and exorcism ritual from the Daoist "Great Method of Supreme Unity's Celestial Thunderbolts". The main content is divided into several sections:

First are the incantations for summoning the Ten Divine Generals of Supreme Unity. The ritual master invokes celestial guardian generals through recited mantras, mentioning the Azure Dragon, White Tiger, and other directional protectors, commanding the ten generals to manifest swiftly. These fierce-tempered generals specialize in subduing malevolent spirits and controlling wind, rain, thunder, and lightning—powers not to be invoked lightly.

Next are the talisman-drawing procedures and accompanying spells. Using yellow paper, the master must form specific hand seals (Thunder Seal, Ghost-Locking Seal) while visualizing the Star Lord of Wood Virtue (Mude Xingjun). During creation, the master draws upon the Five Directional Thunder Qi (lightning energies from east, south, west, north, and center), ultimately producing nine talismans.

One "Spirit-Flying Talisman" is documented in detail, inscribed with names of the Dark Warrior of the North, the Six Jia and Six Ding generals, plus thunderous phrases like "Roaring Thunderbolts" and "Lightning Chasing Clouds." The central inscription "Star □ for Swift Capture" indicates using celestial power to immediately apprehend ghosts.

The final section details the summoning procedure: burning the talismans in an incense burner while striking a command tablet once and reciting the "Nine Heavens Thunderbolt General" incantation, demanding the generals wield true fire to instantly deliver malevolent spirits to the altar. An additional subduing spell threatens disobedient spirits with soul-destroying punishment.

The text concludes with the secret names of the ten generals, each corresponding to Five Phase elements (Wood, Sun, Metal, Earth, Water) and star deities (Ketou, Ziqi, Rahu, etc.)—key figures in Daoist thunder ritual systems. This ceremony exemplifies classic Daoist thunder magic for exorcism and disaster prevention.

This scripture documents the specific methods of summoning thunder deities and employing talismanic incantations in Daoist Thunder Rituals (Leifa), primarily concerning exorcism and ghost-subduing techniques.

The text first introduces five Thunder Department generals: Deng Hua (Envoy of the Heavenly Pivot for Ghost-Slaying), Huang Tianyou (Great Thunder Deity of Celestial Strategy), Yan Guang (Envoy of the Fierce River Ghosts), Liu Qing (Great Baleful General of Celestial Venom), and Li Daoming. These deities serve under the Nine Heavens Mystic Tally Bureau, commanding tens of thousands of thunder soldiers specialized in subduing mountain spirits, demonic entities, and other recalcitrant ghosts. During ritual practice, these generals are summoned first; if the ghosts resist, the "Black-Faced Numinous Thunder Lord’s Swift Capture Talisman" (Heimian Lingye Leigong Feishe Fu) may be employed to amplify the ritual’s potency.

The incantation for summoning the generals invokes phrases like "the Flying Sword Divine King of the Celestial Net’s Seven Stars," drawing upon the power of the Big Dipper (Ursa Major) to resonate thunderously between heaven and earth, thereby summoning the deities. The practitioner must visualize the descent of these generals while simultaneously inscribing the corresponding talisman.

The "Black-Faced Numinous Thunder Lord’s Swift Capture Talisman" requires specific accompanying incantations. The "Black-Faced Thunder Lord" mentioned in the chant is a Thunder Department deity specialized in ghost capture, while "Four Directives to Drive the Dipper" refers to setting up a ritual formation aligned with the four cardinal directions. "Yang Spirit Treading the Dipper Steps" (Yang Shen Bugang) denotes the Daoist ritual of pacing the Big Dipper’s constellation pattern. The incantation emphasizes harnessing thunder’s might to awe ghosts and spirits, ultimately compelling them to manifest within a possessed host.

In practice, the talisman is burned in an incense burner while the possessed individual stands with eyes closed. The "Summoning Generals to Extract Souls Incantation" and the "Blazing Light Fierce Might Incantation" are then recited—the former mobilizes celestial troops, while the latter employs the sun’s true fire (Taiyang Zhenhuo) and the Five Thunders’ power to force the ghost to reveal itself. The "Iron-Venom Flashing-Slaughter Thunderbolt Incantation" (Dutian Fansha Tiedu Pili Zhou) further intensifies the Thunder Ritual’s efficacy. Upon completing the chant, the practitioner seals the ritual with the "Golden Lock Hand Seal" (Jinsuo Jue), striking downward from the crown of the possessed person’s head.

Finally, a specialized incantation summons the Great Solar Star General (Taiyang Xing Shuai), one of the Ten Great Star Marshals, who guards the Fusang region in the east and governs thunder’s authority. The ritual must be performed between mao (5–7 AM) and shen (3–5 PM) hours. The practitioner presses the thumb sequentially against the fingernails of the other four fingers, returning to the mao position to gather eastern Qi (energy) and blow it into the possessed individual.

This complete ritual exemplifies Daoist Thunder Rituals’ distinctive synthesis of stellar veneration, Five Phases (Wuxing) theory, and talismanic magic.

This scripture describes the Daoist ritual practice for summoning the Nine Luminaries (Jiuyao Xingjun) - the Wood Star (Jupiter), Fire Star (Mars), Metal Star (Venus), Water Star (Mercury), Earth Star (Saturn), Shentou (Spirit Head), Shenwei (Spirit Tail), Ziqi (Purple Qi), and Yuebo (Moon Comet). Each stellar deity corresponds to specific hand mudras, Qi (vital energy) gathering directions, and breathing techniques:

The Wood Star (Suihua) governs the east. The practitioner forms a mudra by pressing the second fingernail at the Mao position (eastern direction), drawing azure Qi from the east and exhaling it into the recipient's body to stimulate vital growth. The Fire Star (Yinghuo) rules southern fire energy, with a middle fingernail mudra at the Wu position, gathering crimson Qi from the south through a "he" exhalation to incinerate malevolent forces.

The Metal Star (Taibai) guards the west, using a mudra tracing from You to Yin positions while inhaling white Qi with a "xi" sound into the crown, capable of dispelling warfare disasters. The Water Star (Shuide) governs northern water realms through a cyclical mudra from Si to Zi positions, channeling black Qi to exterminate aquatic spirits.

The Earth Star (Central Earth Lodge) commands all directions with a Chen-Xu position mudra, drawing heavenly yellow Qi to suppress calamities. Shentou and Shenwei stars employ Wu-Wei and Zi-Chou position mudras respectively, gathering directional Qi with mountain-splitting power.

The Purple Qi Star (Daoyao) requires Qi alignment according to the practitioner's birth chart for blessing and exorcism. The Moon Comet Star (Weihui) uses Shen-Hai position mudras to wield divine swords that vanquish ghosts in the underworld. These rituals integrate specific hand seals, directional alignments, and breathwork to channel stellar energies into the recipient's being.

This scripture documents several talismanic formulas (fulu) and ritual procedures from Daoist Thunder Magic (Leifa), a practice harnessing the power of lightning. The practitioner first calculates positions counterclockwise from the戌时 (7-9 PM hour) to辰时 (7-9 AM hour), then draws Qi (vital energy) from the Grand Duke Jupiter (Taisui) position and blows it onto the recipient's crown while silently reciting the secret names of the Ten Great Stellar Marshals (Daoist guardian generals).

For crafting the "Great Prison Talisman," one cuts red paper into a circular shape while forming the Fire Prison hand seal (specific mudra), then absorbs Qi from the southeast after chanting incantations. Another prison talisman requires black paper, infused with northeast Qi upon completion. The "Heavenly Lock Earth Prison" talisman must be inscribed on a large stone, accompanied by Thunder Magic hand seals and constellations diagrams.

The invocations primarily summon Thunder Department deities (such as the Thunder Emperor and Fire God King), leveraging the Five Thunders (representing metal, wood, water, fire, and earth energies) to suppress demonic forces. A key passage describes how Thunder Emissary Zhang Yuanbo (a principal Thunder general) bridges heaven and earth, executing the Supreme Deity's commands to capture ghosts. Should finger-divination (a form of omen reading) yield affirmative results during the ritual, the capture must be implemented immediately.

The text concludes with soul-controlling talismans (including bewitchment and soul-retrieving formulas), detailing ritual actions: forming hand seals to visualize descending generals, having the patient press palms together for triple water aspersion, then reciting binding spells to restrain malignant entities. Throughout, the practice emphasizes harnessing thunder's awe-inspiring might and divine assistance to exorcise spirits and cure ghost-induced ailments.

This scripture records several Daoist exorcism rituals for binding and interrogating malevolent spirits, divided into four main procedures: Binding Method, Cangue Method, Torture Method, and Ultimate Interrogation Method.

In the Binding Method section, the ritual master first summons General Thunder Duke and the Eastern Emissary Ma Rixiu, chanting incantations to force the spirit to manifest. If the spirit possesses a victim, the master commands divine generals to restrain it, binding its hands behind its back before conducting detailed interrogation about its origins and intentions. Should the spirit refuse to confess, the ritual proceeds to the Cangue Method.

For the Cangue Method, the master invokes the Five Thunder Emissaries of the South, using thunderbolts to intimidate the spirit. After chanting mantras, divine generals suspend the spirit with its hands bound behind its back while the master sprays water and recites further incantations. Persistent refusal to confess triggers the Torture Method.

The Torture Method involves summoning Western Emissary Deng Yun to interrogate the spirit with the power of Five Thunders. If the spirit remains uncooperative, divine generals strike its legs one hundred times. Continued resistance leads to the Bottle Curse.

During the Bottle Curse, Northern Celestial Net Deity Liu Qing is invoked. The master draws a sacred command character (敕) on the ground, forcing the spirit to stand upon it while divine generals press down its head. Should the spirit still not yield, the Ultimate Interrogation Method commences.

The Ultimate Interrogation Method represents the most severe punishment, summoning the Western Blazing Fire Deity who wields golden hammers and nails, with eyes spewing flames, using the full force of thunderbolts to completely subdue the most obstinate spirits.

This scripture documents several Daoist exorcism and healing rituals. The first describes the summoning method of General Deng Bowen (a Daoist divine general), who is depicted riding a white tiger wreathed in flames as he patrols the human realm to capture evil spirits. After reciting the incantation, the ritual master must take five mouthfuls of water and spray them toward specific parts of the patient's body (head, chest, spine, waist, and feet) while commanding the general to suppress malignant entities and force them to manifest and confess. The master must thoroughly interrogate the possessing spirit about its circumstances before determining appropriate follow-up measures based on severity.

Next comes the "Method of Yellow God Yue General," which involves chanting incantations related to the Big Dipper (sacred constellation in Daoism) to summon General Yue for demon-slaying. The master forms the Dipper Mudra (a Daoist hand seal) and directs Qi (vital energy) toward the patient's face - this constitutes the manifestation technique of the Celestial Physician (Daoist healing deity).

The "Method of Tian Gang's Assistance" addresses severe spirit possession cases. The ritual master first sits sideways outside the patient's door to assess the condition. If the patient can rise and respond, the general may be summoned directly; if not, a fifteen-year-old youth must assist. After purifying his hands and mouth, the youth stands before an incense burner with closed eyes while the master burns incense.

Finally, the "Five Thunders' Willful Capture Method" summons Thunder General Li Zhongqing (a commander of the Thunder Ministry). His formidable appearance is described: eyes flashing blue light, red hair with fangs, head wrapped in blue cloth, iron armor under black robes, leather belt at the waist, leg bindings, and hemp shoes - wielding a great axe as he emerges from the Earth Portal (entrance to the underworld). The incantation emphasizes the Thunder Emperor's decree, demanding immediate identification from the haunting spirits.

This scripture describes the specific procedures and incantations for summoning celestial generals and performing Thunder Magic (Leifa) in Daoist practice—a ritual technique harnessing the power of lightning. The practitioner employs specific hand seals (Thunder Seal, Golden Lock Seal, etc.) coordinated with breath regulation (absorbing Qi), inhaling through the nose and exhaling through the mouth to mobilize internal energy.

The first invocation summons the Great General of the Five Thunders (Wulei Dajiang). This deity manifests with awe-inspiring majesty: clad in a crimson robe embroidered with a hundred flowers, wearing a golden-threaded gauze hat, with three piercing eyes resembling the Divine Guardian (Lingguan), a ceremonial sash at the waist, carefree shoes on his feet. He stands astride fiery wheels, wielding a golden spear and brick, with a gourd spouting flames strapped to his back. Through forming seals and chanting, the practitioner may command this fire deity who descends from the Celestial Gate (Tianmen).

Next follows the Thunderous Subjugation Method, depicting another Thunder Department general: brandishing twin axes amid raging flames, accompanied by the tortoise-and-snake emblem of Zhenwu the Perfected Warrior (Zhenwu Dadi), waving a black command banner capable of slaying demonic entities. This general bears the name Li Lizhong and leads celestial troops from the northern heavens alongside Generals Cui, Lu, Deng, and Dou. Under the authority of Zhenwu Dadi, they patrol the world to exterminate ghosts and vanquish demons.

The final section details the Unified Five Thunders Incantation, summoning the Great Divine Lord of the Heavenly Stem (Tiangang Dashenjun, deity of the Big Dipper) to command the Thunder Department host. This force shakes the celestial realms above and overawes the Five Sacred Peaks and Four Rivers (earthly deities) below, compelling mountain spirits and demonic apparitions to manifest. It mobilizes the power of the Eight Trigrams (Bagua: Qian/Kun/Kan/Gen/Zhen/Xun/Li/Dui), striking with thunderbolts from the highest heavens to the deepest underworld to subdue all spectral entities.

Throughout the ritual, the practitioner employs hand seals, breath control, visualization (imagining the deities' forms), and incantations to summon generals of different elemental attributes—fire generals in red robes, water generals in black—arrayed left and right to jointly execute the task of eradicating evil. The recurring phrase "Swiftly, swiftly, in accordance with the statutes and ordinances!" (Ji ji ru lü ling) that punctuates the chants is a standard Daoist incantation finale, emphasizing the urgency of enforcing celestial decrees without delay.

This scripture describes a complete Daoist exorcism ritual, primarily targeting shrine deities and altar spirits (local minor deities or supernatural beings) that possess and cause disturbances. When these entities attach themselves to household trees or human bodies, resulting in nightmares, erratic behavior, or lost property, the ritual master must follow a specific procedure.

First, the master visualizes the form of General Soul-Summoner: this divine warrior holds a golden bell and sword, surrounded by flames. After invoking him through mudras (hand seals) and incantations, if shrine spirits are confirmed as the culprits, an altar must be established. The method involves first arranging the "Nine Heavens Thunderbolt Gang" (an exorcism formation) to create a Four-Gate Stone Enclosure (a bounded sacred space marked by stones), followed by submitting an official dispatch to the Thunder Department deities.

The dispatch document (diewen) follows strict conventions: the header must state the case details, such as a household experiencing supernatural disturbances. The Thunder Department will then dispatch celestial generals to possess a human medium for interrogation, first summoning the family's Kitchen God (Siming) and Earth God among the Six Household Deities to the stone enclosure for questioning. All implicated spirits must confess thoroughly through the possessed medium—failure to comply invokes severe punishment under Thunder Department law.

The document concludes by submitting the case to the Nine Heavens Director of Destinies (a high-ranking deity overseeing human fate), with the master's signature and seal. A separate urgent communiqué (guanwen) must also be sent to the local department's Fierce-Faced Emissary Li Zhongqing to expedite the process.

Finally, a potent talisman is added, inscribed with intimidating phrases like "Heaven charges and earth rages—spirits tremble and ghosts despair," declaring that violators will be beheaded or dismembered. The closing formula "Urgently, urgently, as decreed by the Nine Heavens" emphasizes immediate enforcement.

This integrated process combines visualization, incantations, talismans (fulu), and official documents—demonstrating the systematic nature of Daoist exorcism rituals. Here, "gang" refers to sacred space, while "die" and "guan" represent different tiers of celestial bureaucracy, reflecting Daoism's projection of human administrative systems onto the spirit world.

This is a liturgical text documenting the Daoist "Shifting Stars and Dispelling Constellations" ritual, recording the complete procedure priests use to exorcise evil spirits and treat severe illnesses. When someone suffers from prolonged sickness unresponsive to medical treatment, priests perform this ceremony to diagnose the cause and administer spiritual healing.

The ritual begins with drafting an official document, which includes the date, the priest’s rank and name, and a personal seal. The text explains that if the patient’s condition continues to deteriorate, it may be due to offending certain malevolent astral deities (Daoism holds that certain stars and constellations can bring misfortune) or being harmed by karmic creditors (spirits bearing grudges from past or present lives). In such cases, the priest must summon thunder generals (Daoist guardian deities) to investigate and dispatch divine officers to the Sacred Emperor of the Eastern Peak (the deity of Mount Tai, who governs life and death) to examine the Register of Life and Death.

In practice, the priest writes a "Short Pass" document on black paper, stating roughly: The Thunder Office (the celestial bureaucracy of thunder deities) has received a report of someone critically ill, identifying a specific star or constellation as the cause of affliction, and now requests the assistance of the Eastern Peak’s judge in charge of the life-and-death records. The priest then burns ten strings of spirit money as an offering before entering a trance state to communicate with the deities.

Once possessed, the priest questions the thunder generals: Is the patient’s severe illness due to their allotted lifespan expiring? If their fate is not yet fulfilled, the priest must determine exactly which star or constellation is causing harm. At this point, the divine officer adopts a crossed-hands gesture (a specific mudra), speaking through the possessed medium: "As an officer of the Eastern Peak’s court, clarify the true reason for the patient’s persistent illness—whether their time is near or if astral influences are to blame."

The entire ritual combines formal petitions, spirit money offerings, and spirit possession, embodying the Daoist cosmology of "resonance between Heaven and humanity." It reflects the belief that through proper ceremonial practice, one can communicate with deities and alter the adverse effects of celestial phenomena on human life.

This passage outlines the Daoist ritual procedures and document formats for addressing illnesses and misfortunes, divided into three sections:

The first section explains the approach when encountering a sick person: First, one must determine whether the individual's destined lifespan has reached its end. If their fate permits continuation, healing can be sought through rangxie (disaster-averting blessing rituals). The ceremony involves inviting divine officials from Mount Tai (Dongyue) to consult the Register of Life and Death regarding the person's remaining years, followed by conducting a zhaijiao (sacrificial ritual) to worship the Ten Divine Generals of Taiyi. Wealthy families may hold grand ceremonies, while poorer households should contribute according to their means. The ritual must show results within three days—otherwise, the responsible divine generals will face celestial punishment.

The second section presents the official document format issued by the Thunder Ministry (Daoism's administrative division governing thunder deities). It specifies the treatment for a particular individual, detailing the dispatch of divine generals to examine the Register of Life and Death, arrangements for sacrifices to the Ten Divine Generals of Taiyi, and the three-day effectiveness deadline. Heavenly physicians are assigned to assist, emphasizing the compassionate virtue of Lord Lao (Taishang Laojun). Any delay will incur punishment according to the Huang Shen Zhang Ling (Yellow Spirit Ordinance).

The third section describes methods for expelling yunxiao (a harmful supernatural entity): Establishing an altar is required, performing the Seven Stars Gangbu (a ritual walking pattern mimicking the Big Dipper), and unfurling three colored banners—black, yellow, and red—to summon respectively the Thunder God General, Law Messenger Deng, and the True Lord of Primordial Destiny from the Nine Heavens. After offerings, a guanwen (official Daoist document) is issued.

Key terms mentioned include: "Ten Divine Generals of Taiyi" (important Daoist guardian deities), "Dongyue officials" (Mount Tai functionaries managing the Register of Life and Death under the Lord of Mount Tai), and "Seven Stars Gangbu" (a Daoist ritual walking technique). These ceremonies exemplify Daoism's characteristic methods of communicating with deities through fulu (talismans), petitions, and liturgical documents.

This scripture documents two ritual procedures in Daoism for exorcising malevolent spirits. The first part contains an official dispatch (guanwen) for "expelling mountain demons (xiaogui)," while the second details methods for "subduing spring and rock spirits."

In the demon-expelling ritual, the priest first petitions the deities, selecting an auspicious day to establish the ritual altar. The "fierce and mighty divine generals (wei meng da shen jiang li)" mentioned refer to Daoism's guardian deities. Through the formal dispatch, the priest commands these generals to immediately capture the troublemaking mountain spirits (xiaogui), requiring the demons to possess a specific medium (such as a person or object) to confess their misdeeds. The document concludes by assigning the task to the "Ten Divine Generals of Taiyi (Taiyi shi shen jiang li)"—an important pantheon of Daoist protectors—with space left for the priest's signature and seal.

The second part describes methods for dealing with water spirits. When households experience disturbances from well or mountain stream spirits—manifesting as abnormal spring water or sudden insect infestations—the priest first attempts to placate them with ritual paper money offerings. If this proves ineffective, the priest performs the Gangbu ritual steps (Daoist ceremonial footwork) while reciting thunder incantations to summon thunder department deities. The mentioned "Yellow Deity (Huang Shen)" represents one of the Five Phases deities governing the center. Using "general-summoning talismans (ju jiang fu)" with specific mantras, the priest invokes the Four Guardian Generals: Marshal Tianpeng (the Big Dipper's war deity), General Heisha, True Lord Yisheng, and the Perfected Warrior (Zhenwu Dadi).

Should the spirits remain unsubdued, the priest switches to black talisman paper, inscribing the "Return-to-Heaven Incantation (huan tian zhou)" to summon higher-ranking thunder deities. These include the foremost of the Thirty-Six Thunder Generals, Kuahuo Deng Bowen, and the Nine Heavens' Roaming Envoy, with three strikes of the command tablet to amplify spiritual power. Terms like "thunderclaps (pili)" and "hailstorms (lei bao)" in the incantations reflect the Daoist Thunder Method's (Leifa) characteristic of using celestial might to awe evil forces. The entire ritual emphasizes acting "swiftly according to the Nine Heavens' decrees (jiu tian lü ling)," underscoring strict adherence to celestial laws.

This scripture describes the Daoist ritual process performed by a master (faguan) to expel a spring deity (a water spirit governing springs). When a spring deity causes disturbances, the master follows strict procedures for exorcism:

First, the master petitions the celestial court, invoking the "Mysterious Decree of the Nine Heavens" (a high-level Daoist talisman) to command celestial soldiers and divine generals for assistance. If the spring deity escapes, it must immediately be reported to Shangqing (the highest Daoist celestial realm). The master sternly warns the divine generals: any violation of celestial law will be severely punished according to the statutes of the Nine Heavens.

Key signs of possession must be identified: those possessed by a spring deity will gnash their teeth and speak in a loud voice. The master first performs the Gang Steps (a Daoist ritual footwork) behind the possessed, then repeats the steps in front to summon thunder department generals, using shackles to firmly bind the spring deity and prevent escape.

Interrogation must be thorough: the master demands details about the spring's location, the deity's former identity, reasons for causing disturbances, territory occupied, and daily transformations (often appearing with a blue headscarf). The interrogation must yield consistent answers to confirm possession.

In practice: the master sets up lamps and candles, writes talismans with cinnabar on black paper, and summons the Ten Divine Generals of Taiyi (Daoist protector deities) for assistance. Chants like the "Six Heavens Illumination Flying Oath" are recited to enlist Marshal Tianpeng (chief thunder general) and the Six Ding divine soldiers. After driving the spring deity into the Gang formation, the master seals hand mudras and performs shackling rituals above the possessed person's head.

Once subdued, a brick inscribed with the "Nine Heavens Thunderbolt Talisman" is cast into the spring. Seventy-two offerings of black paper money, wine, fruits, and a chicken are prepared as sacrifices. The complete exorcism may take three to five days to finalize.

This scripture describes a Daoist talismanic ritual (Fulu) for exorcising evil spirits and treating illnesses, specifically targeting symptoms of spirit possession in women. The entire process must be performed on chosen days (those associated with the earthly branches Shen, Zi, Chen, or Xu).

The procedure is as follows: Prepare a cup of tea using cinnabar and yang tea (a variety believed to possess exorcising properties) while forming the Zhenwu Mudra (a sacred hand gesture). Hold the tea in one hand and the talisman in the other while reciting the Wood Wolf Incantation. First deposit the talisman, then pour the tea, and after some time inspect the well for floating debris. Subsequently, use the Huang Shen Talisman along with twelve ritual coins to pacify the spirits, concluding with ceremonial thanks to the deities (Xiejiang).

For cases where women exhibit prolonged possession symptoms—such as incessant laughter while grooming—this method summons divine intervention for healing.

The incantation invokes the Mysterious Decree of the Nine Heavens and the Thunder Generals, specifically mentioning a fierce deity named Huang Song. As an emissary of the Thunder Ministry's Fire Chariot Division, his terrifying visage is described: crimson face, protruding fangs, twin swords in hand, yellow headscarf, and golden armor. During the ritual, the exorcist must blow qi toward the possessed while calling the deity's name.

Diagnosis of the possessing entity's origin is determined by observing convulsions in the patient's fingers:

• Thumb twitching indicates ancestral spirits
• Index finger points to human curses
• Middle finger suggests temple deities
• Ring finger reveals unfulfilled vows
• Little finger signifies wandering spirits or ancestors

Combinations denote different entities—for instance, thumb with ring and little fingers indicates a powerful ghost, while ring and middle fingers together reveal mountain or cloud demons (Rixiao/Yunxiao).

Finally, two handfuls of ritual coins are offered to enlist the Fire Chariot Emissary's aid in commanding the household deities (Siming) to capture these entities, accompanied by paper-burning decrees. The Kun Order Incantation compels the spirits to depart swiftly. After burning papers before the hearth and chanting, the patient—whose fingers were observed earlier—stands eyes closed as the general Huang is again invoked to oversee the capture.

This integrated ritual combines talismans (Fulu), mudras, ritual coins, and consecrated tea—core elements of Daoist magic—executed through precise protocols to mobilize Thunder Ministry deities for exorcism and healing.

This scripture records a Daoist exorcism ritual for healing illnesses caused by evil entities. When a person becomes unconscious due to possession by malevolent spirits (troublesome ghosts), the Daoist priest performs the following procedures:

First, prepare a handful of five-colored coins (representing the energy of the Five Phases), two sticks of incense, a cup of water, and a lamp, arranging them around the patient. Then place two sheets of white paper in front of the patient. Next, recite the "Instant Spirit Incantation"—a specific chant invoking thunder deities to expel evil forces.

The incantation names several thunder generals: Song Wuji (chief deity of the Thunder Ministry), Deng Bowen (Great God of Blazing Fire), Xin Hanchen (fierce general), Zhao Gongming (god of wealth who also serves as a thunder general), among others. These deities wield the power of lightning and thunder, capable of subduing demonic entities. The chant also references the "Twelve Monthly Generals" (deities representing each month) and the "Six Jia Spirits" (sixty Jiazi deities)—a total of 3,600 guardian spirits constantly in attendance.

While reciting, the priest forms the "Heavenly Thunder Seal" (a Daoist hand mudra), concluding with the phrase "urgently, urgently, in accordance with celestial law" to signify immediate enforcement of divine command. The entire ritual harnesses the awe-inspiring power of thunder generals to compel possessing spirits to flee the patient's body and disperse elsewhere. Repeated phrases like "thunderbolt strike" emphasize the overwhelming force of lightning in destroying evil.

This ritual embodies the Daoist principle of "using righteousness to dispel evil," asserting that by summoning the authority of orthodox deities, one can suppress and scatter malevolent yin energies.