《道法會元》Vol. 155

The "Great Method of the Six Heavens of Primordial Chaos" recorded in Volume 155 of the Daofa Huiyuan presents a complete system of Daoist ritual practice.

The primary ritual masters include two patriarchs: the "Perfected Lord of Universal Beneficence, Wondrous Dao of Primordial Qi Who Initiated the Teaching," and the "Perfected Lord of Universal Aid, Wondrous Dao of Primordial Qi Who Opened the Teaching." Both are important deities in Daoism responsible for transmitting ritual methods.

The text enumerates an extensive hierarchy of divine generals participating in the ritual, including:

• The "Celestial Lord Xin of the Azure Thearch, Great Commander of the Thirty-Three Heavens' Thunder Department," one of the highest-ranking thunder deities.
• Key generals such as the "Marshal Ma, Rectifying and Unifying Commander of the Primordial Chaos Forces."
• The Ten Merit Officers (divine beings who record merits and faults) and various specialized officers, including the Reporting Merit Officer, Qi-Dispersing Merit Officer, Summoning Youth, Celestial Healing Official, and Birth-Assisting Celestial Soldier.
• Generals specialized in subduing ghosts, such as the Ghost-Sweeping General and the Kidney Sage Zhang Who Topples Mountains.
• Teams of youths responsible for capturing ghosts, including He Nai, He Tao, and four others.
• Sword-and-Seal-Bearing Youth Song Shideng, among others.

In the preparatory phase, the ritual space must be purified through the "Ten Great Protectors' Cleansing of Filth." The altar is adorned with the "Cloud-Script Talismans of Primordial Chaos" and protected by hundreds of officers and generals.

The actual ritual performance involves the following steps:

1. Entering the Altar and Transforming Through Pacing the Stars (Bugang): The priest enters the altar and, through the distinctive Daoist star-pacing steps, transforms into a divine state.

2. Concentration Techniques: The practitioner must "cover the ears to avoid hearing, close the eyes to avoid seeing, shut the mouth to avoid speaking, and stabilize the spirit (Shen) with focused intent," ensuring no external distractions interfere.

3. Specific Star-Pacing Steps: Each step carries symbolic meaning—"the first step opens Heaven, the second splits Earth, the third generates life while ghosts perish."

4. Assumed Posture: After completing the star-pacing, the priest stands in a T-stance, forming the Jade Seal Mudra (a specific hand gesture) with the left hand while holding the Sword Mudra with the right.

5. Incantation Recitation: The chant invokes celestial authority—declaring the practitioner's connection to Heaven above and Earth below, wielding ritual implements, cloaked in the stars, and harnessing the power of the sun, moon, and constellations to command myriad spirits and eradicate inauspicious forces.

6. Closing Formula: The incantation concludes with the standard imperative: "Swiftly, swiftly, in accordance with the statutes of the Supreme Emperor!"

7. Protective Gestures: Finally, the priest "draws" the Northern and Southern Dippers and the Three Platforms in the air, establishing protective barriers before and behind the altar.

This ritual system comprehensively demonstrates the operational procedures of Daoist Thunder Magic (Leifa), from summoning deities and arranging the altar to executing the ritual and concluding the work. Each step follows strict protocols. The numerous divine generals mentioned reflect the vast pantheon within Daoist tradition.

This scripture describes a specific ritual procedure in Daoist Thunder Magic (Leifa), a method for summoning thunder deities. First, the practitioner visualizes the descent of the Three Platforms Star Lords (Santai Xingjun, important protective deities in Daoism): the Upper Platform Star Lord in yellow dispels misfortunes, the Middle Platform Star Lord in white safeguards the body and protects the household, and the Lower Platform Star Lord in blue assists in audience with the Celestial Emperor. Wherever the Three Platforms Stars appear, they bring radiance. The ritual then proceeds under the decree of the Great Emperor of the North Pole, Ziwei (one of the Four Sovereigns in Daoism, who governs all stars).

Next, the practitioner visualizes various divine forces encircling them: Heavenly Thunder above the head (corresponding to the Xun trigram hand seal), Earthly Thunder beneath the feet (corresponding to the Kun trigram hand seal), the Azure Dragon Lord (Qinglong Shenjun) to the left (hand seal at the Mao position), the White Tiger Lord (Baihu Shenjun) to the right (hand seal at the You position), the Vermilion Bird Lord (Zhuque Shenjun) in front (hand seal at the Wu position), and the Dark Warrior Lord (Xuanwu Shenjun) behind (hand seal at the Zi position), with 300,000 celestial soldiers guarding front and back (jade seal hand gesture at the Wu position). These represent the common Daoist system of protective deities for the four directions.

The ritual then proceeds with specific actions: closing the eyes to visualize a mass of blue Qi (primordial energy) in the southeast (Xun position), activating golden light Qi within the body, and using the tip of the tongue to trace the character "聻" (a Daoist character specifically used for exorcising ghosts) in the air before blowing it toward the blue Qi. The practitioner then recites the Five Thunder incantation to summon the Thunder Department general Xin Zhongyi (one of the Five Thunder Messengers). At this point, they visualize the light Qi transforming into the Celestial Lord of Thunder, seeing flashes of lightning, with the left hand forming the Golden Tablet seal (a specific hand gesture) and the right hand forming the Jade Seal seal, blowing out black Qi from the north to create mist.

Through breath regulation, the practitioner merges the image of the Celestial Lord with their own energy, circulating it at the Mysterious Pass (upper Dantian) to form a tricolored Qi (blue, yellow, and red) that rises to the crown of the head (Muddy Pellet Palace) and is then exhaled through the Bright Hall point between the eyebrows. Finally, the practitioner uses the Sword Seal (a specific finger posture) to cleave open the golden light, revealing the complete form of the Celestial Lord.

The appended "Iron Helmet Talisman of the Celestial Lord" describes this Thunder Department deity wearing an iron helmet, commanding the Three Bureaus (the three major institutions of the Thunder Department), with the three marshals Deng, Xin, and Zhang (famous Thunder Department generals) under his leadership, descending with celestial troops to vanquish demons in the human world. The concluding incantation, "Iron Helmet Facing Heaven," emphasizes the formidable power of this ritual, capable of suppressing mountain spirits (yaoguai) and other malevolent forces, dispersing their souls. The bracketed notes indicate that the practitioner must also follow additional procedures such as the Oath Document (a covenant with the deities) and the Yin-Yang Dipper Seal (a hand gesture representing the Big Dipper) during actual practice.

This scripture records Daoist incantations and rituals for exorcising evil spirits, divided into three main sections:

The first section describes the power of the "Twelve Coverings" (十二罩), twelve potent effects in Daoist exorcism practices. From the first covering that can darken heaven and earth, to the twelfth that can heal the sick, each has specific functions. When performing the ritual, one must invoke the command of the Jade Emperor (玉皇上帝, the supreme Daoist deity), mobilizing the three celestial generals Deng, Xin, and Zhang of the Thunder Department, along with the five directional celestial armies, to set up heavenly nets and capture demons. The "Fengyue Earth Deities" (酆嶽地祇) mentioned here refer to the spirits governing the underworld.

The second section presents the "Oath Talisman" (誓章符), a type of Daoist Fulu (符箓, talismans). The talisman references the three highest Daoist deities - the Jade Pure (玉清), Upper Pure (上清), and Great Pure (太清) - as well as divine generals like the "Iron-Hat General" (铁帽将军). When drawing the talisman, one must harness the power of the Big Dipper's seven stars (represented by the star lords Tanlang, Jumen, etc.) and employ special brush techniques. Some characters are replaced with squares, indicating secret Daoist writing conventions.

The third section, the "Qi Character Talisman" (气字符), focuses on summoning the power of the five directional deities. It involves opening the heavenly gate and closing the earthly portal (spatial boundaries in Daoist magic), inviting the five directional star lords (Wood Virtue, Fire Virtue, Metal Virtue, Water Virtue, and Earth Virtue) to descend with true Qi. It also mentions the assistance of the three yuan generals (Tang, Ge, and Zhou) of the upper, middle, and lower realms, concluding with another invocation of the Big Dipper's power to complete the talisman.

These talismans are primarily used for exorcism, healing, and disaster relief, embodying the Daoist practice of harnessing celestial powers through Fulu to aid humanity. The recurring phrase "urgently, urgently, according to ordinance and command" (急急如律令) is a standard closing in Daoist incantations, meaning "execute immediately as decreed."

This scripture records the specific operational procedures and incantations of Daoist Thunder Magic (a ritual practice invoking thunder deities for exorcism and healing). The main content is divided into several sections:

First are the essential techniques for healing and exorcism. When the body's Qi circulation is blocked, one can harness the power of the Tian Gang star (a principal star in the Big Dipper constellation, believed in Daoism to possess exorcistic power) to dispel evil influences. Different ailments require distinct treatments: diarrhea and vomiting can be regulated with Northern Water Qi (Bei Qi), while feverish symptoms require the combined use of Thunder Magic (Lei Ju) and Big Dipper rituals.

Next are the secret methods for summoning divine generals. This involves inscribing specific talismanic pledges (Shi Zhang), with different rituals selected based on whether the day is Yin or Yang. The text mentions the lineage transmission from the Patriarch of the Hunyuan school (a Daoist sect), emphasizing that cultivation must grasp the interaction of Kan and Li energies (the crucial water-fire alchemical dynamic), invoking the power of the Five Directional Celestial Emperors to preside over the ritual.

Particular attention is given to the incantations for summoning two divine generals - Marshal Ma and Immortal Geng. These deities manifest awe-inspiring forms: with three heads and nine eyes, capable of whipping up sandstorms and breathing fire, leading countless celestial troops to descend upon the ritual altar to capture ghosts and dispel evil. Each incantation concludes with the authoritative phrase "By the urgent decree of the Most Venerable Heavenly Worthy."

During actual ritual performance, the practitioner must first form hand seals with the left hand to summon the Southern Dipper (the constellation governing life), visualize golden light, then draw primordial Qi from the third eye region (Heavenly Eye) to inscribe specific characters in the air while coordinating with red Qi. After chanting esoteric mantras like "Om Hong Hong," the Qi is transformed into the form of Marshal Ma.

The same method is repeated to summon the Northern Dipper (the constellation governing destruction), visualizing black light while inscribing dark characters and chanting another set of mantras. The entire process requires maintaining precise inner visualization (Cunxiang) states, circulating primordial Qi through the body's golden bridge (an energetic pathway).

These ritual operations are highly specialized, requiring strict lineage transmission and cultivation training to perform properly. They exemplify the Daoist magical tradition that integrates celestial phenomena, internal cultivation, and talismanic esotericism into a unified practice.

This scripture describes the concrete ritual procedures for Daoist priests to summon divine generals and perform magical arts. The priest first recites incantations while coordinating specific breathing techniques and hand seals (mudras used in Daoist cultivation), combining the internal Qi (vital energy) with the smoke of ritual incense to form a pearl of light the size of a millet grain at the Mysterious Pass (the point between the eyebrows).

Next, the priest chants the "Heavenly Peng Incantation" to summon Marshal Tianpeng (one of the divine generals of the Big Dipper) and Marshal Gengju, invoking the name of the "August Sovereign of Emptiness" (the supreme deity in Daoism) to command the generals' swift descent. Through visualization (meditative seeing), the priest perceives a mass of azure Qi in the southeast (the Xun position of the Bagua), then uses the tip of the tongue to trace talismanic characters in the air while reciting mantra syllables like "Om Hong Hong," ultimately manifesting the image of Marshal Zhang holding a fiery orb.

The entire process employs multiple esoteric Daoist techniques:

1. Cunsi (visualization): Contemplating the circulation pathways of internal Qi

2. Qiejue (finger seals): Using specific hand gestures to direct energy

3. Shuhui (talismanic writing): Tracing secret characters in the air with the tongue

4. Tangang Budou (Pacing the Void and Treading the Dipper): Walking according to astral positions

5. Qifa (Qi methods): Regulating internal energy through breath control

Finally, the priest draws the red and yellow Qi into the Dantian (the lower abdominal energy center), completing the energetic communion with the divine generals. These rituals are primarily used for exorcism, healing, and subduing demonic forces, embodying the Daoist cultivation principle of "uniting Qi with the divine."

This scripture describes Daoist exorcism and healing rituals, incorporating various incantations and talismanic techniques.

It first depicts the formidable image of Marshal Zhang Yuanli (a Daoist guardian deity): clad in flaming robes with seventy-two hair knots, wielding a fireball as he manifests his awe-inspiring form in the void. He captures wandering souls and paralyzes malignant spirits before the ritual altar. The phrase "by the decree of the Celestial Venerable of the Primordial Void" indicates these rites are performed under the supreme deity's command.

Several potent incantations follow, commanding the marshal to swiftly manifest his divine might and hunt down various demonic entities—wraiths (wangliang), shape-shifters (wuyou), mountain goblins (shanxiao), and tree spirits (muke)—bringing them before the altar for execution. The recurring phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling) is a standard Daoist incantation coda, signifying immediate and irrevocable enforcement. "Fengting" refers to the hell of Fengdu, where disobedient spirits face punishment.

The healing section details two talismanic methods: the "Qi-Striking Talisman of Perfect Intent" (Ruyi Gongqi Fu) can be adapted to the afflicted area (upper or lower body) and either ingested or traced invisibly on the patient. Another talisman requires invoking Marshal Zhang Yuanli's name alongside an incantation, supplemented by the esoteric symbol "Golden Light of Yin-Yang Battle Aura" (Yinyang Dou Jinguang Shaqi).

The text concludes with the "Summoning Incantation of the Ten Great Merit Officers," calling upon ten functionally distinct guardian officials (gongcao) for assistance. Each oversees specific duties: some purify and dispel defilement, others capture or slay ghosts, while the Celestial Physician Merit Officer (Tianyi Gongcao) administers herbal remedies and acupuncture. Additional officers pacify souls, protect pregnancies, prolong lifespans, and avert calamities. The incantation emphasizes these divine functionaries must obey the ritual master's directives to accomplish the ceremony's objectives.

This scripture records a Daoist exorcism and healing ritual involving incantations, comprising two main components: the summoning chant for divine generals and the white serpent conjuration technique.

The first part is the invocation chant for celestial commanders. The ritual master recites sacred verses to petition the Jade Emperor and the Supreme Venerable Sovereign (the highest Daoist deities) to dispatch the Ten Merit Officers (heavenly messengers) for assistance. The incantation emphasizes that "no spell shall fail and no command be disobeyed," demanding the immediate descent of divine generals to expel pathogenic energies from the body, restore purity to the five viscera and six bowels, and ensure unimpeded Qi circulation throughout the meridians. Mention of the "Thunder Bureau's Command Seal" refers to a crucial ritual implement in Daoist Thunder Magic (Leifa), symbolizing the awe-inspiring power of lightning.

The second part details the white serpent summoning technique. The practitioner first chants verses describing the serpent's formidable power: its gaze can eclipse the sun and moon, wither all vegetation, and send evil spirits fleeing. Through visualization (cunxiang), the practitioner draws in azure and crimson Qi from the northwest, merging it with the Dantian's (energy center) vital energy. The white Qi of the lungs is then imagined condensing into a luminous pearl, which ultimately transforms into a great white serpent. The ritual concludes with the recitation of sacred syllables like "Om Hong Hong" while forming the sword mudra (a ritual hand gesture), directing the serpent to manifest as the Straight Talisman General (a divine enforcer) ready for deployment.

The entire ceremony employs the Thunder Magic practice of "transforming Qi into form" (yi qi hua xing), combining breath regulation, visualization, and incantation to harness primordial cosmic energy for exorcism and healing. The "Triple Burner" (sanjiao) referenced is a traditional Chinese medical concept denoting the three bodily regions (upper, middle, and lower), while the Dantian—located three finger-widths below the navel—serves as a crucial focal point in Daoist cultivation.

This scripture documents the specific operational methods of two exorcism techniques in Daoist talismanic magic: the "White Snake Talisman" and the "Wind Wheel Talisman."

The White Snake Talisman section describes a ritual for summoning divine beings to subdue evil forces. The practitioner first mobilizes spiritual power by exhaling specific Qi (Sha Qi, or "baleful energy") and forming special hand gestures (tongue extension), causing heaven and earth to visibly transform. The exorcist must activate the spiritual vision in both eyes (Kaiguang, or "opening the light"), coordinating with the energies of the Eight Trigrams (Qian, Kan, Gen, Zhen, etc.) and the Twenty-Eight Lunar Mansions (Jiao, Kang, Di, Fang, etc.), while reciting the "Incantation of the White Snake's Majestic Flames" to summon various deities. These include the Five Qi Divine Officers (Wuqi Lingguan, five guardian generals) and various baleful spirits (Tiansha, Dishu, etc.), capable of swiftly subduing all demonic entities within the Three Realms. After drawing the talisman, additional incantations are recited to enhance its potency.

The Wind Wheel Talisman section involves summoning the northern Wind Wheel General, a fierce deity (Tiemian Jiangjun, "Iron-Faced General") who can instantly muster thousands of troops to eradicate all types of demons and malevolent spirits. During the ritual, the practitioner visualizes dark blue-black Qi surging from the north while forming specific hand seals (left hand forming the Gold Tablet Seal, right hand forming the Sword Seal), channeling these forces into the body before releasing them. The talisman mentions "Feng Yi," a legendary river deity, and "Xun Gong," representing the southeast direction. By invoking seven types of sacred fire (stellar fire, solar fire, lunar fire, etc.) with thunder god assistance, the ritual produces immediate effects.

The common concluding phrase "urgently, urgently, in accordance with the statutes and ordinances" (Jiji Rulu Ling) is a standard Daoist magical formula indicating immediate and inviolable execution. The incantatory syllables like "Om Hong Hong" and ritual actions such as "ax-splitting the celestial pivot" (Fu Pi Kuigang) are all part of specific ceremonial procedures.

This scripture contains a thunder ritual (a Daoist method for summoning thunder deities) incantation, primarily describing the process of invoking Marshal Wen Qiong (one of the Ten Great Marshals under the Eastern Peak Emperor) and other thunder department generals.

The opening repeatedly calls "Thunder Gods" four times for emphasis, followed by a depiction of the thunder generals' majestic descent: "bridging golden beams and erecting jade pillars" (symbolizing the construction of sacred space), with wind wheels turning to leave malevolent spirits no place to hide. Phrases like "opening heaven and closing earth" correspond to specific hand seals (mudras) or visualizations performed by the ritual master during practice.

The Ten Great Marshals (Wen Qiong, Li Yu, Zhen Tie, Sheng Liuqi, Yao Zheng, Zhang Yun, Kang Ying, Yue Sheng, Meng Yun, and Wei Yan) must immediately appear before the altar upon hearing the summons. The incantation repeatedly uses urgent terms like "swiftly arrive" and "quickly" to emphasize the immediacy of the invocation.

Special mention is made of Marshal Wen Qiong (also called Commander Wen), an important general under the Eastern Peak Emperor, depicted with a blue face, golden eyes, and clad in black robes with iron armor—a fearsome visage. The incantation demands he "arrives upon summoning," warning of thunderous punishment for disobedience.

The chant incorporates several key Daoist honorific titles:

• The Great Life-Giving Benevolent and Sagely Emperor of the Eastern Peak (the sacred mountain deity of Mount Tai)
• Celestial Master Xujing (the 30th Celestial Master Zhang Jixian)
• The Great Emperor of the Northern Dipper and Purple Tenuity (one of the Four Heavenly Ministers)

The concluding mantra "Om Hong Hong" belongs to the esoteric thunder method traditions, typically used with specific visualizations and hand seals. Annotations suggest reciting the "Heavenly Commander Incantation" or "Lunar Incantation" to amplify ritual power.

This incantation exemplifies the thunder method's characteristic "Qi (energy) summons generals" approach—using specific sound vibrations and divine titles to mobilize cosmic energies for exorcism and healing purposes.

This scripture documents a Daoist exorcism and calamity-averting ritual involving talismans (fulu), comprising three main components:

The first section details the procedure for drawing ghost-banishing talismans. The ritual master must summon the Fire Deity of the Bing-Ding cycle (one of the Five Phases deities in Daoism) to assist, creating a ritual boundary through the "Opening Heaven's Gate and Closing Earth's Portal" technique (establishing celestial pathways while sealing underworld access). This commands the swift descent of the Grand Protector Deity Generals. Specific ritual actions include piercing through demonic hearts, trampling mountain ranges, tearing apart evil entities, culminating in invoking specific deities through the "Harmoniously Illuminated Celestial Emperor" talismanic decree.

Talisman inscription follows strict protocols: the central portion must bear the deity's sacred name, coordinated with the Heavenly Marshal Tianpeng's incantation (a protective chant of the Daoist guardian deity Marshal Tianpeng). The text mentions Master Xu Jing (Zhang Jixian, a renowned Song Dynasty Daoist) as a key transmitter of this talismanic tradition. After completion, the ritual requires inscribing the generals' names within a "field character" grid while reciting the Tianpeng chant to amplify spiritual potency.

The second part outlines the document format for the "Child Protection and Calamity Transformation" ritual. This specialized ceremony for relieving children's misfortunes petitions the Mysterious Lady of the Nine Heavens (Daoist warrior goddess) to bestow the "Calamity-Transforming Talismanic Decree." The mentioned "Iron Child Decree" serves as a sacred instrument specifically safeguarding children, requiring the invocation of Generals Yang and Geng (Daoist guardian deities) to break karmic obstacles in their destiny. The incantation emphasizes taking Heaven and Earth as parental forces, beseeching that the child become as sturdy as gold and bronze, while petitioning the Great Emperor of Purple Tenuity (the North Star deity, one of Daoism's Four Sovereigns) to decree household peace.

The concluding section presents the formal petition format to be submitted to the Northern Dipper Palace (in Daoist belief, the Big Dipper governs life and death). Here, the ritual master petitions the Birth Star Lord (each individual's guardian stellar official corresponding to their birth time) on behalf of devotees, seeking to dissolve various childhood calamities: including the Three Disasters and Four Calamities (inauspicious astrological influences), conflicts among the Five Phases, Seven Injuries and Eight Difficulties—particularly addressing premature death, epidemics, and vengeful spirit disturbances. The terms "karmic recurrence" (fùlián) refer to misfortunes arising from past-life debts, while "grave litigation" (zhǒngsòng) denotes misfortunes originating from burial site geomancy.

This scripture records a Daoist ritual for treating frightened children. The ritual master (the presiding Daoist priest) must first concentrate their spirit and gather the vital energy (Qi) of yang from the east—the generative life force (shengqi)—and exhale it over the frightened child. Next, they draw upon the golden radiant energy (jinguang qi) to envelop the child's entire body.

In practice, the priest holds a chopstick in their right hand while forming the Thunder Seal (leiju) with their left hand, facing the southeast (the Xun direction, associated with wind). They visualize the iron brush of the Celestial Lord Qingdi (a Daoist deity governing thunder) emitting fiery light. After inhaling deeply, the priest exhales onto the tip of the chopstick, causing it to glow with golden light, as if transformed into the deity's iron brush. Dipping the chopstick in ink, they then trace a mark on the child’s forehead while reciting an incantation to summon General Tang of the Upper Prime (a guardian deity in Daoism) to suppress fright in the upper body.

Next, the priest marks the following points in sequence:

• Both temples – Invoking Celestial Marshals Yang and Geng to subdue fright on the left and right sides.
• The philtrum (renzhong acupoint) – Summoning the Five Thunder Envoys to stabilize fright within the meridians.
• The palms, spine, chest, and heart region – Calling upon General Ge of the Middle Prime to pacify fright in the torso.
• The soles of the feet – Appealing to General Zhou of the Lower Prime to quell fright in the lower body.

The priest chants the spell "Heavenly fright be severed, earthly fright be cut!" while pressing the temples with their middle finger and wiping the forehead with their thumb, repeating the phrase "Tianpeng Tianhuo Chi" seven times. They then invoke the power of the Celestial Lord’s oath, directing the righteous energy (gangqi, cultivated vital force) and exorcistic energy (shaqi, evil-dispelling force) over the child’s body, commanding the fright to cease.

Finally, the priest recites the "Yangming True Fire" incantation, gathering vigorous righteous energy from the five directions. Visualizing the Supreme Dipper’s starlight-like gangqi flowing from the crown of the child’s head (the Muddy Pellet, or niwan) down through their entire body, they conclude the ritual by chanting the Golden Light Mantra once more.

The three generals mentioned—Upper Prime, Middle Prime, and Lower Prime—are Daoist deities responsible for governing the upper, middle, and lower sections of the human body, respectively.

This passage describes a breathing technique in Daoist cultivation. "Inhaling golden light Qi (qi) from the Heavenly Gate" refers to drawing in radiant golden energy from the Tianmen (the crown point at the top of the head or the celestial gate of the immortal realm). "Exhaling to spread and preserve auspicious light as protective covering" means circulating the inhaled golden Qi throughout the body, allowing the auspicious light to envelop and safeguard oneself. "Eternally preserving longevity" represents the ultimate goal of this practice – through such methods one may attain everlasting life.

The Daoist Ritual Compendium (Daofa Huiyuan) is an important Yuan Dynasty Daoist text containing numerous esoteric methods. This passage belongs to Neidan (internal alchemy) practice, where breathing is coordinated with guided visualization to absorb celestial and earthly energies for self-nourishment. Here, "Qi" (written as 炁) specifically denotes vital life force in Daoism, considered more refined than ordinary "气" (qi). Practitioners must visualize golden light descending from the Heavenly Gate above, draw it into the body to circulate through the microcosmic orbit, and finally saturate their entire being with this luminous protection.