《道法會元》Vol. 167

This scripture records supplementary methods of the Tianpeng Exorcism tradition from the Shangqing (Highest Clarity) school of Daoism, containing three practical techniques:

The first is the "Distant Covering Method" for establishing protective barriers. The ritual master forms the "Great Destruction Mudra" (a specific finger-crossing hand gesture), recites the incantation three times to summon the celestial net and earthly web deities (including Tianluo Shen and Diwang Shen, guardian spirits), while visualizing vital Qi (energy) blowing from the northwest to form a mist-like protective net. Imaginary iron dogs and bronze lions patrol both inside and outside this barrier, preventing evil entities from approaching. This method can be used to protect ritual altars or the homes of afflicted patients.

The second technique, the "Door and Gate Locking Method," specifically strengthens entrance protections. While chanting, the practitioner visualizes two crimson-armored divine generals (Tianding Lishi and Risha Shenjun) standing guard with swords, using northwest-originating Qi to seal all entry points against malignant influences. The incantation explicitly commands the cooperation of the Director of Fate deity and local earth gods in maintaining this defense.

The final method is the "Shaking the Medium's Body Technique," used for spirit possession investigations. Through petitions to the Five Directional Thearchs (the celestial emperors of east, south, west, north, and center), the practitioner induces possession in a child medium. Divine generals then stimulate the medium's body with icy winds and freezing water to compel possessing spirits to reveal their names. The incantation references the "Three Lights" (sun, moon, and stars) and the "Dipper Handle" (Big Dipper constellation), both important Daoist cosmological symbols.

All these methods require coordinated use of specific mudras, visualization techniques (cunxiang), and Qi projection (blowing vital energy). Each concludes with the standard "Swiftly, swiftly, in accordance with statutes and ordinances" formula emphasizing the command's imperative nature. The text's term "afflicted household" refers to a patient's residence, while "medium's body" denotes the child serving as a spiritual vessel.

This scripture records several Daoist exorcism incantations and hand mudras (ritual hand gestures used in Daoist practices), primarily drawn from the Daofa Huiyuan (Compendium of Daoist Rituals) concerning exorcism ceremonies involving deities like the Great Yin Imperial Lord and the True Martial Lord of the North Pole.

First is the "Ghost-Seizing Mudra." The ritual master faces northwest while reciting the incantation three times, then blows Qi onto a spirit-medium child (a young assistant used for spirit communication), commanding the child's body to tremble. The incantation summons the Six Ding and Six Jia (Daoist guardian generals), Celestial Warriors, and other divine forces, ordering them to first capture evil ghosts, then apprehend malicious spirits—including haunting ancestral ghosts and earth/stone sprites—and bring them before the altar. These entities are then made to possess the child medium to confess their origins, thereby healing the afflicted patient.

Next is the "Assembly of Deities Ghost-Seizing Incantation," which invokes the Celestial Peng Warriors, the Six Jia generals, and a thousand-strong divine army to swiftly capture demonic entities. The master faces north while reciting the incantation three times, blowing Qi onto the child medium while visualizing the divine generals dragging the ghosts to the altar for interrogation.

The "Marshal Tianyou Ghost-Seizing Incantation" specifically summons Marshal Tianyou of the North Pole Heaven (a major Daoist guardian deity). This golden-crowned, black-robed general wields a divine sword and stands a thousand zhang tall, descending from the northern direction. The master similarly faces north to gather Qi and blow it upon the child medium.

The "Ghost-Binding Mudra" calls upon six net deities (Celestial Net, Earthly Net, etc.), commanding them to bind all ghosts regardless of status through hanging, flogging, and other tortures to extract confessions and heal the sick. This incantation is recited three times while facing east.

Finally, the "Ghost-Shackles Incantation" and "Ghost-Torture Mudra" borrow instruments of punishment from four guardian deities—Celestial Peng, Tianyou, and True Martial—using iron rods to beat ghosts into revealing their forms and confessing. All entities, regardless of rank, are punished to cure illnesses. Each incantation concludes by invoking the deities' divine mandates (lüling) for enforcement.

These techniques require precise directional orientation, hand mudras, visualization, and Qi-blowing rituals, exemplifying the distinctive Daoist methods of exorcism and healing.

Here are recorded several Daoist incantations and ritual methods for exorcising malevolent forces and healing illnesses, primarily invoking the power of Marshal Tianpeng (a Daoist guardian deity) and the Southern Dipper Star Lord (the deity governing life registers).

The first method: Prepare a peachwood branch, face north while reciting the incantation, and draw in Gangqi (the righteous energy of Heaven and Earth) to blow upon the branch. Then have the afflicted child (referring to a person possessed by evil spirits) stand with legs together. The ritual master commands "Strike!" while reciting the "Tianpeng Demon-Torturing Incantation." This incantation summons the divine generals under Marshal Tianpeng's command to beat the haunting ghosts with iron rods, forcing them to reveal their origins and thereby heal the patient. After recitation, draw in qi from the eastern direction and blow it upon the peachwood branch.

The second is the "Tianpeng Ghost-Burning Incantation," which invokes Marshal Tianpeng holding the Imperial Bell (a ritual implement) to mobilize celestial fire, earthly fire, and various flames to burn malevolent ghosts and evil spirits. After recitation, draw in southern qi to exhale flames, igniting and burning the haunting spirits in the Wu position (southern direction).

There follows an intensified fire incantation summoning the Flame Emperor (fire deity), the Northern Dipper, and other deities to jointly unleash fierce flames to refine and dissolve demonic entities, terrifying evil ghosts into submission. Finally, ignite fire in the Wu position and blow southern qi toward it.

The last is the "Seven Stars Fire Talisman Ghost-Burning Incantation," used in conjunction with the Seven Stars Fire Talisman. While reciting, visualize the power of the Fire Virtue Star Lord (a principal fire deity) flowing into the brush tip. Draw the talisman on the palm of the afflicted child, then blow fire qi into it, requesting the divine generals to execute the command. All these methods emphasize the phrase "urgently, urgently, in accordance with the statutes and ordinances," indicating immediate enforcement of the divine will.

These exorcism techniques exemplify Daoist religious practices of using righteous energy to suppress evil forces and employing divine power to expel ghosts and epidemics. They require the coordinated application of directional correspondences, talismans, incantations, and cunxiang (visualization of deities) to achieve their full effect.

This scripture describes Daoist exorcism rituals, primarily involving incantations and talismanic practices (fulu).

The text first introduces "Great General Fire-Bell" who swiftly incinerates demonic entities, followed by the "Four-Eyed Elder Divine General Ghost-Catching Incantation." This chant summons the Venerable Lord of Numinous Heaven (a Daoist deity) and the Four-Eyed Elder (an exorcism deity) to capture malevolent spirits, ensuring the eradication of all demonic beings regardless of rank. It specifies purification by celestial fire for all sites of corruption - including demonic shrines, illicit temples, monasteries, and bridge pavilions - while praying for the swift recovery of afflicted patients. Practitioners must form the hand seal by pinching the middle finger with the left hand while visualizing the Four-Eyed Elder: an aged figure with four eyes, leaning on a staff, clad in purple official robes adorned with golden flowers, wielding a sacred sword.

Next comes the "Marshal's Oral Command Talisman Secret Incantation," a series of mystical syllables to be recited seven times. The ritual requires burning specific talismans like the "Commander-in-Chief Talisman" and "Hunting Hound Warrant," first appeasing the local earth deities before drawing qi from the Northern direction.

The "Heavenly Marshal's Fiery Prison Retribution Talisman" section details using Five Phase fires (particularly the fire element) to purge demonic entities. The incantation invokes deities like the August Heavenly Emperor and the Red Emperor of the South (one of the Five Directional Emperors), channeling the qi of the Five Stars into the talisman. Practitioners form distinct hand seals (wu and hai positions), opening the celestial gate while sealing the earthly portals, leaving no escape for malevolent forces across the three realms.

The concluding section outlines various ghost-slaying methods: refining mountain demons with samadhi true fire, beheading specters through incantations and hand seals, piercing ghost hearts and burning five inauspicious burial sites. It names divine generals like Li Yuanji and Li Qin as specialized ghost executioners. The entire ritual emphasizes swift demonic eradication to protect the living.

All these practices operate under the "Supreme Emperor's Divine Mandate," executing the will of the highest celestial authority. Successful implementation requires synchronized application of hand seals (shoujue), visualization (cunxiang), talismans (fulu), and incantations - core components of Daoist ritual technology.

This scripture contains the incantations and ritual methods of Marshal Tianpeng (a Daoist guardian deity) for exorcising evil spirits and vanquishing demons. The main content comprises magical formulas and invocations of divine generals. The general meaning is as follows:

The Celestial Emperor has issued a decree to thoroughly eradicate all rebellious demons and malevolent spirits. The Great Emperor of the South Pole (one of the Four Sovereigns in Daoism) commands the Golden Demon-Slayer (a spirit-capturing divine general) to swiftly deliver all disobedient evil entities to the Northern Yin Fengdu (the Daoist underworld). The fire-light must immediately enter the talismanic script, and the Fire God Song Wuji (a deity of the Fire Ministry) must execute the orders with haste.

The Celestial Emperor decrees that evil spirits shall be refined by fire until they dissolve into pus and blood. Marshal Tianpeng, by imperial command, shall behead demonic entities, while the Thirty-Six Celestial Generals and the Nine Heavens' Great Deities must act immediately. Particularly, the two specialized demon-capturing generals named Swift and Urgent must apprehend the ghosts without delay, preventing them from hiding—they must reveal their true forms, and those possessing humans must declare their names.

The mantra "Om Qin Zha Hong Hong" commands all divine generals to act immediately without delay. All spirits and demons must submit to the orthodox Dao—those who dare disobey shall be pulverized into ashes by the essence of the sun and moon. The Celestial Emperor dispatches General Han (Han Zhun) from the Six Ding Divine Generals (six protector deities) to execute the order immediately, accompanied by the Great General of the Fire Bell (a deity wielding a fiery bell) to behead the demonic entities. The Six Ding Youths (six protector boys) shall release fierce flames, reducing all evil spirits to dust.

The following is the invocation for summoning deities: calling upon the Mighty Celestial Ding from the Flying Talisman Retribution Method, Generals Swift and Urgent, as well as deities like Zhou Run and Chang Hushu, along with the Fire Bell, Fire Wheel, and Fire Prison generals—especially the demon-slaying General Li Jishu—to swiftly proceed to a specific person or household, search for and capture all rebellious ghosts and demonic entities, and behead them all, with clear results required by nightfall.

This section also mentions specific application methods: after drawing the talisman, one must invoke General Li, the demon-slaying general, to act immediately, while infusing the talisman with the fiery Qi of the south. This is the Tianpeng Fire Prison Retribution Talisman, which must not be used for other purposes. During the ritual, the Tianpong incantation must be recited while visualizing the divine generals acting through the talisman. Additionally, prepare five-colored spirit money and "armored horse" paper (paper horses printed with deity images), place the talisman at the patient's bedside or on their body, and by evening, retrieve it to burn before the "prison" (likely a symbolic ritual altar)—retribution will surely follow.

Finally, the method for drawing the "Demon-Revealing Talisman": face south and knock the teeth nine times (a Daoist cultivation practice), then inscribe the incantation "Om Hong Hong Tianhuang Lu Shang Chi Di Chi Zhu Sheng." This talisman forces demons to reveal their true forms.

This scripture primarily records several Daoist talismanic incantations (Fulu) and ritual procedures, serving as a practical guide for exorcism and warding off malignant influences.

The opening phrase "Naga Manihe jiji rulüling" follows the conventional ending format of Daoist incantations, where "jiji rulüling" means "execute swiftly as decreed by law." It then instructs the practitioner to write the names of the deities Han and Song in cinnabar on the talisman while invoking the divine powers of the Southern Dipper Star Lord, the radiance of the sun and moon, the Four Heavenly Guardians (celestial warrior deities), and the Fire Emperor (a deity of the fire element) to suppress baleful energies and subdue demonic entities.

The text mentions the "Six Jia Jade Maidens," a group of six protective goddesses, and the "Great Deity Who Shatters Caves," a divine being capable of destroying sinister caverns. Phrases like "Da an bo cha wu wu ji na" are esoteric mantras (zhenyan) believed to possess special spiritual potency. "Fire Emperor’s Blazing Might" refers to the formidable power of fire deities, capable of annihilating evil spirits and shattering demonic forces.

The subsequent "Great Fire Bell Incantation" details the visualization process during the ritual: the practitioner must envision the Vermilion Bird (a divine avian) radiating light and a celestial serpent flicking its tongue to intimidate malevolent beings. Various divine creatures—dragons, tigers, fierce beasts, thunder boars, and lightning hounds—are summoned to assist. The ritualist must recite the thirty-nine chapters of Daoist scriptures to call upon myriad deities, ensuring the complete eradication of demonic traces.

The final section outlines specific procedures: after inscribing the talisman, it must be burned while performing a lamp-lighting ceremony. If encountering stubborn resistance from evil forces, the incantation "The red lantern illuminates and destroys ghosts of a thousand years; the ancient mirror reveals and dispels evils of ten thousand years" should be chanted, harnessing the power of the red lantern and ancient mirror for exorcism. The notation "si-wu" (9 AM–1 PM) indicates that these incantations are most effective when recited during these hours.

These talismanic methods emphasize summoning celestial deities and wielding fire-based spiritual power to suppress evil, embodying the fundamental Daoist principle of "using righteousness to overcome malevolence." The rituals require coordinated hand gestures (mudras), visualizations, and precise timing, forming a complete liturgical (Keyi) system.

This scripture records several Daoist exorcism rituals, primarily detailing lamp-lighting incantations and methods for establishing the "Heavenly One Prison."

The "Lamp-Lighting Incantation" employs flame to dispel evil forces. Phrases like "the sun shines directly" and "divine radiance blazing bright" invoke solar and celestial light to subdue underworld spirits. "Nine Numinous Stars of the Great Subtlety" refers to the deities of the Big Dipper's nine stars, while "seven Qi forming the Dipper" describes seven vital energies coalescing as the Northern Dipper constellation. "Three Qi forming the altar" signifies three energies constructing the ritual platform. The incantation concludes with "urgently obeying the Northern Emperor's decree," indicating the authority of the Purple Tenuity Emperor of the North Pole in commanding the exorcism.

The text then elaborates on constructing the "Heavenly One Prison" - a mystical confinement for interrogating malevolent entities. Preparation requires a purified room with seven black banners inscribed with the secret names of the Dipper deities (yin-yang stellar appellations), adorned with black spirit money. Notices detailing the targeted spirits must be posted inside, while the doorway bears the inscription "Heavenly Prison Office." The ritual master seals the prison for three days before inspecting results with the afflicted party.

If the spirits remain unseen, a reinforced "Transfer and Urge" ritual is performed. Successful healing permits prison dissolution. Offerings of purified rice, steamed cakes, and wine must be placed at the entrance before deities can command spirit-generals to imprison and interrogate the entities.

Two variations are mentioned: the "Heavenly One Flowing Fire Viper Prison" requires reorienting the banners to the mao-you (east-west) directions, with strict avoidance of animals like cats/dogs and ritual impurities (corpses, blood). The "Heavenly One Fire Prison" necessitates lighting lamps at each stellar position, using parchment talisman strips (typically three strips over three days). Its foundation requires purified ash spread on the ground, guarded by deities including the Eastern Peak's generals and the North Pole's Exorcism Bureau commanders.

These rituals exemplify Daoist exorcism systems that create sacred spaces, harness stellar powers, and mobilize celestial forces for healing. The procedures integrate:

• Spatial consecration (purified rooms, ash foundations)
• Stellar correspondences (Dipper deities, directional alignments)
• Bureaucratic protocols (posted notices, deity commands)
• Graded interventions (basic prisons to reinforced fire variants)

This passage describes the detailed ritual procedures and precautions for establishing a "Celestial Prison" (a magical boundary used to suppress evil spirits) in Daoist practice.

First, one must outline a city wall shape with ash in all four directions, leaving a gate at the front. Various hell names and constellation titles are inscribed on bamboo slips using powerful incantations, marked with small flags. During the ritual, visualize countless divine generals and officials within the prison employing various torture implements (shackles, oil cauldrons, fiery pillars) and mythical beasts (pythons, venomous scorpions, giant eagles) to punish malevolent spirits, making them wail in agony. Though the hells bear different names, their functions remain identical.

When establishing a Celestial Prison, select a clean, enclosed room thoroughly cleansed to avoid contamination by animals like chickens, dogs, cats, or pigs, or any blood defilements. Construction directions vary by month: build north (Zi position) during Tiger-Horse-Dog months (Yin-Wu-Xu), south (Wu position) during Pig-Rabbit-Goat months (Hai-Mao-Wei), east (Mao position) during Monkey-Rat-Dragon months (Shen-Zi-Chen), and west (You position) during Snake-Rooster-Ox months (Si-You-Chou). The prison deities possess fiery tempers—violating taboos invites retribution that may bring disaster upon the ritualist, demanding utmost caution.

The subsequent "Prison-Establishing Divine Transformation Formula" involves visualization techniques: first imagine oneself as withered wood, forming the Wu hand seal to ignite heart-fire that burns the wood to ashes; then form the Si seal to summon Xun-wind scattering the ashes. Next, visualize an infant in the heart gradually growing, channeling the primordial Qi (ancestral Qi) from the Dantian to the crown, manifesting a four-headed, eight-armed divine form. Then visualize a demon-subduing marshal appearing at the Heavenly Gate—also four-headed and eight-armed—wearing a crimson heaven-piercing crown, wielding ritual implements (Northern Dipper, imperial bell, axe-blades), clad in golden armor, with red light emanating from his mouth.

Finally, recite the great incantation while visualizing purple Qi ascending skyward to see the marshal approaching on violet clouds. Continuing the chant with the tongue touching the palate, transform it into a golden bridge allowing Qi from all 360 body joints to rise upward, merging with the marshal's celestial form in the clouds. Complete the ritual by inhaling through the nose to finalize the magical operation.

This passage describes the detailed procedures of a Daoist ritual master performing the "Jianyu" (establishing a ritual altar boundary) ceremony. The master first offers devout prayers before commencing the ritual:

The practitioner begins by visualizing the descent of Master Dong Zhenren (a legendary Daoist immortal) to the altar: wearing a golden crown and purple robe, forming a marshal mudra with the left hand while holding a divine ruler in the right, seated on a cloud-chair astride a white crane. Simultaneously, General Zhou (a guardian deity) appears wearing a sky-piercing crown, black robes with golden armor, armed with bow, arrows, halberd and spear, accompanied by hunting falcons and hounds as attendants. The chief and deputy marshals of the fire prison stand ready with instruments of punishment to interrogate malevolent spirits.

The "Bianshen" (divine transformation) process follows, where the ritual master: treads the Dingzi Gangbu (special ritual steps), visualizing transformation into the Exorcism Court Official - wearing a Jiaotai crown and white ritual vestments, wielding a Samadhi Fire-Bell Sword in the right hand while grasping the Dutian Great Seal in the left. When constructing the altar:

1. Seven bamboo stalks (each 1 chi 2 cun long) bound with red cords are arranged according to the Big Dipper's seven-star configuration

2. Two Soul-Summoning Talismans (one written in cinnabar, one in ink) and spirit money are prepared

3. While burning one talisman, the master forms the Soul-Summoning Hand Seal and recites: "The celestial prison stands majestic, executing divine decrees by the Jade Emperor's command. All evil ghosts and malicious spirits shall be captured and sternly interrogated without mercy"

Finally, the "Prison Transformation Incantation" invokes the Big Dipper's manifestation, summoning Tiangang Star (the seventh Dipper star) and the two guardian officials Song and Ma to oversee the ritual prison, mobilizing earth gods from the Nine Provinces to jointly suppress evil forces. The practitioner visualizes the entire world turning golden, using the qi of golden light to purify demonic influences and restore peace to the human realm.

Note: The mentioned "Gangbu" (ritual steps), "Shoujue" (hand seals) and "Cunxiang" (visualization) represent fundamental Daoist ritual cultivation methods - employing specific footsteps, hand gestures and meditation to commune with divine beings.

This is the complete procedure and precautions for establishing the "Northern Prison" (a Daoist ritual boundary for exorcism and healing) as recorded in the Daofa Huiyuan (Compendium of Daoist Rituals).

The document begins with an official decree format, stating that the Yuan Ying Tai Huang Fu (a celestial bureau) has received an order from the Great Emperor of the North Pole, Ziwei (a major Daoist deity), commanding the imprisonment of malevolent spirits in the Northern Prison. Through shackles and interrogation, these spirits are forced to return the illness-causing Qi (vital energy) and restore the patient’s Hun (ethereal soul) and Po (corporeal soul), ensuring immediate recovery. This decree is to be delivered to the designated ritual master and prison officials responsible for the trial.

The operational steps are as follows: First, recite the Tianpeng Zhou (a key Daoist incantation) while forming a specific mudra (hand gesture) with the four fingers bent and hidden, and the fifth finger pointing skyward. Attach the Tianding Fu (a celestial talisman) to a bamboo stalk used as a ritual tool, then visualize a black silk cloth transforming into dark clouds, forming a shadowy "Celestial Prison." Depending on whether it is a Yin or Yang day, draw a circular boundary with lime or charcoal ash, measuring one foot and two inches in diameter, aligned with the direction of the Wuxing (Military Star). Use nine green bamboo stalks, each four feet and nine inches tall, as prison pillars. Tie nine black cloth strips, each nine inches and one-tenth long, to the bamboo, and paint the Eight Stars pattern with cinnabar. This boundary must remain closed during the day and opened at night, with strict prohibitions against touching it or lighting lamps nearby.

For healing, the handle of the Big Dipper must point toward the patient’s bedroom. If no improvement occurs after two nights, a written petition must be submitted to urge the celestial generals in charge. The prison gate must bear the characters "Celestial Prison" (Tian Yu) in large script. Once the ritual proves effective, follow the prescribed protocols without favoritism. The entire process must remain confidential, especially avoiding exposure to chickens, dogs, mourners, pregnant women, Buddhist monks or nuns, and wandering occultists.

When establishing the "Heavenly One Fire Prison" (another ritual boundary), an additional report must be filed with the Exorcism Bureau. A written request must be sent to the City God for dispatched troops to guard the site, while local deities like the Earth God are notified to assist in surveillance. All participating celestial generals and soldiers are required to maintain their posts strictly, without unauthorized leave.

Note: This is an advanced Daoist ritual requiring professional mastery—ordinary practitioners must not attempt it. The procedure involves numerous specialized Daoist terms and complex ceremonial protocols, reflecting the systematic methodology of Daoist exorcism and healing practices.

This scripture records the ritual procedures for Daoist exorcism and ghost capture, containing several key incantations and operational steps:

Before commencing the ritual, practitioners must burn paper horses (sacrificial paper effigies) and soul-summoning talismans (Fulu for beckoning spirits). This is followed by reciting the "Ashen Altar Incantation," which empowers the altar ashes with spiritual efficacy. The chant describes how the glowing ashes illuminate heaven and earth, penetrating celestial courts and hell realms alike, capable of splitting open the iron gates of the underworld to reveal all manner of ghosts and specters. The incantation concludes by emphasizing the capture of lawless spirits, sorcery-induced hauntings, and demonic entities.

During the ritual, the officiant faces the auspicious "Monthly Establishment" direction (determined through Daoist celestial stem-branch calculations) while burning incense and offering prayers, aiming to apprehend all haunting spirits at their source. Next comes the "Prison Transformation Incantation," which visualizes the ritual space as a formidable hell realm. It depicts this infernal prison with thunder and fire intermingling, celestial nets spread wide, where the Thunderfire Department from Fengdu (the Daoist underworld) manifests instantly, leaving no hiding place for evil spirits.

Two "Prison-Binding Incantations" follow. The first summons the Six-Headed Mountain Deities (guardians of sacred peaks) and Thirty-Six Celestial Generals to swiftly establish a heavenly fire purgatory. The second invocation calls upon the Four Great Fire Department Marshals (Daoist deities governing fire elements) to force malevolent spirits to materialize immediately for fiery refinement, causing heaven and earth to change colors.

The concluding "Hell-Edict Incantation" vividly portrays the infernal landscape: flowing flames, ferocious beasts and venomous serpents devouring ghosts, iron lions and bronze hounds standing guard, with cauldrons of boiling oil and fire basins tormenting spectral bones. It emphasizes that those overflowing with wickedness shall never attain liberation, destined for bone-crushing dismemberment. Every incantation concludes with the standard Daoist imperative "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulüling), with some requiring specific mudras (hand seals corresponding to the yin-shen-si-hai earthly branches hours).

This scripture documents several key incantations and ritual practices from the Daoist Northern Emperor tradition (a sect primarily venerating the Great Emperor of the North Star). These are primarily used in liturgical rites (Keyi) for subduing malevolent entities and healing illnesses. Below are the core elements:

Regarding the "Prison Guard Incantation":

The ritual master summons deities like the Flying Great Black Spirit and thunder department celestial soldiers to assist in apprehending and interrogating troublesome ghosts. The incantation emphasizes that any spirits daring to resist will be permanently confined in the celestial prison. Terms like "shackling" and "tormenting interrogation" refer to special Daoist judicial procedures for trying spirits, mirroring human legal processes.

Description of the "Prison Transformation Incantation":

The ritual requires burning talismans (Fulu) with a fire bell (a Daoist ritual implement). Phrases like "Seven Stars of Celestial Origin" and "Flowing Bells of the Five Emperors" invoke the power of the Big Dipper and the Five Directional Thearchs to refine ghosts through thunder-fire. Violent imagery like "liver-carving and belly-slicing" symbolizes severe punishment for evil spirits.

Key techniques for constructing a ritual prison:

The master must visualize walls of flame rising on all sides, studded with blades and iron nets, guarded by crimson-faced generals. The prison contains implements like molten copper and grinding stones to punish unrepentant spirits. Before the ritual, one must light lamps with incense ash while forming special hand seals (the Zi-Wu Dipper Seal) to enhance spiritual power.

Detailed explanation of the "Lamp Lighting and Mirror Establishment Incantation":

The bright lamp (symbolizing Yang Qi) and ancient mirror (the karmic mirror, a Daoist ritual object) work together to reveal hidden spirits. "Seven Qi forming the Dipper" refers to mobilizing Big Dipper energy, while "Three Qi forming the platform" constructs a three-tiered ritual altar. The conclusion stresses the immediate efficacy of the talismans.

Supplementary notes on the final two incantations:

The "Command Incantation" summons the Seven Luminaries (sun, moon, and five planets) to protect the sacred lamp. The "Lamp Anchoring and Mirror Release Incantation" explains how the karmic mirror (which reflects good and evil) and bright lamp intimidate demons—the term "Chen-Zhu-He" may be a secret name for the Southern Fire Deity. Collectively, these rituals embody the Daoist legal philosophy of "using righteousness to dispel evil."

This scripture describes a complete set of ritual operations in Daoist exorcism practices, primarily employing the divine power of Marshal Tianpeng (a guardian deity in Daoism) to suppress evil spirits. Here are the detailed procedures:

The ritual master first lights sacred lamps while reciting the lamp-lighting incantation "He Shang Ying Tai Qing..." This mantra summons the power of the Big Dipper and the Five Star Lords, forcing malevolent spirits to manifest. After chanting, the practitioner must exhale onto the lamp flame, visualizing it transforming into a blazing purgatory.

Next, the master commands divine generals and celestial soldiers to swiftly capture the haunting spirits and deliver them to this fiery prison for judgment. This stage requires specific Gangbu (ritual footsteps) and Shoujue (hand seals). The practitioner first performs the "Juxie Gang" footwork, then forms the "Four Thrones Prison Net Dipper Gang" hand seal.

Subsequently, the master burns written petitions to summon the duty-bound celestial generals, silently visualizing them carrying the documents to apprehend the spirits. Holding the Tianpeng ruler (a ritual implement), the master sits in silent meditation while reciting mantras—three to six repetitions for ordinary cases, or forty-nine for severe ones. When forming the "Juxie Jue" hand seal, the fingers must pause at the Mao position (base of the index finger), followed by reciting the great mantra seven times.

During the ritual, the practitioner visualizes their transformation into Marshal Tianpeng, with their primordial spirit (Shen) leaving the body to command celestial troops filling the void. Each recitation of the ghost-slaying mantra is synchronized with teeth-gnashing: once per phrase for ordinary spirits, three times for powerful ones, and five for the most vicious. Each mantra phrase concludes with the word "Sha" (slay), while particularly formidable cases require additional "Chi" (command) or "She" (seize) characters.

The "Chaotic Heaven and Earth Mantra" intensifies the ritual power—first recited forward, then backward. Upon completion, the practitioner must collect the energy, visualizing all divine forces returning to their body. The text includes corresponding hand-seal positions for the Twenty-Eight Lunar Mansions, such as the Jiao constellation at the Yin position (second thumb joint) and the Kang constellation at the Chou position (thumb base).

This comprehensive ritual integrates incantations, ritual footsteps, hand seals, and visualization techniques, mobilizing the divine power of the Dipper Deities and Marshal Tianpeng for exorcism and healing. The phrase "Swiftly, swiftly, in accordance with the statutes" (Ji Ji Ru Lü Ling) commonly concludes Daoist mantras, signifying immediate execution of divine commands.

This passage explains two types of hand mudras (finger gestures) used in Daoist ritual arts and the ceremonial protocols for establishing a "spirit prison" (an exorcism altar).

Regarding the hand mudras:

The twenty-eight lunar mansions (such as Wei, Mao, and Bi) correspond to specific finger positions—for instance, the three segments of the middle finger represent the "noon" and "unripe" positions. The "Marshal's Seal Mudra" has multiple names (Demon-Crushing Formation, Evil-Interrogating Gang) with characters like Ge, Zheng, and Ji mapped to different finger joints (e.g., the upper and middle segments of the thumb). The seven characters from "Kui" to "Piao" correspond to directional positions (such as Yin and Chou), while the names of the Big Dipper stars (Tanlang, Jumen, etc.) align with specific finger locations (noon position, unripe position, etc.). When forming the mudra, fingers must bend in a prescribed sequence—for example, when gesturing toward the Yin position, one must pull back while pressing the "sha" pattern (a specific finger configuration) with the thumb, keeping other fingers extended.

Concerning the spirit prison ritual:

To set up the altar, one needs a clean table enshrining the placards of divine generals, beneath which the "prison" (a protective boundary) is arranged. Fresh matting must enclose all four sides, sealed during the day and opened at night. Essential altar items include: an oil lamp (with a talisman-drawn wick splitting into seven flames), a mirror (inscribed with talismans), a peck of rice, two eggs, and a set of scales, scissors, and rulers placed atop the rice. Strict precautions must prevent contamination—barring cats, dogs, livestock, menstruating women, ill-intentioned individuals, or relatives versed in sorcery. If chains clanking, weapons clashing, or ghostly wails are heard at night, the household must be forewarned to maintain solemn silence, avoiding any startled outcries that might offend the prison deities.

Finally, the steps for dismantling the prison (dissolving the boundary) involve: performing specific gang steps (Yu Steps), reciting incantations with focused visualization, and applying locking mudra techniques. The appended "Prison-Release Incantation" references the solar fire bell (a ritual implement) imbued with the Flame Emperor's divine power, assisting the North Star Sovereign with efficacy reaching even the Three Pure Realms (Sanqing).

This scripture describes the concrete procedures and observable signs in Daoist exorcism rituals. It opens by depicting a deity of formidable power: towering in stature, surrounded by flames extending ten thousand miles, radiating brilliant light, and dispatched by the Jade Emperor (the supreme deity in Daoism) to deliver sentient beings. This deity internally harmonizes with the forces of heaven and earth, wielding thunderous majesty, with qi surging toward the sun and moon, flames filling the firmament. Ahead march mighty vanguards, while celestial soldiers (Tianding) guard the rear. Capable of riding clouds and mist, commanding fiery bells (ritual instruments), and wielding sharp axes to vanquish all manner of ghosts and demons. Once the talismanic decree (Fulu) is issued, it must be executed immediately without delay.

The text then details the distinctive traces left by different types of spirits when they manifest: fierce malevolent ghosts leave trails resembling snakes or cicadas; shadowy dark spirits leave only faint traces. If a patient is near death, paired footprints appear in the direction of their birth star (in Daoist belief, each person is associated with a specific constellation at birth)—a sign that the Wuchang ghost (messenger of death) has come to claim their life. Other examples include wandering female spirits leaving chicken-claw-like prints, the Wutong spirits (malevolent folk deities) manifesting fox or cat tracks, mountain goblins (Shanxiao) leaving human-like but coarser hand and foot marks, while mountain deities and cave spirits leave traces similar to cicadas or snakes. Local earth deities display goose or duck footprints with blood spots.

The scripture further enumerates calamitous signs caused by offending various spirits: when temple or shrine deities are provoked, ashes may rise like knives or fine traces appear; venomous ghosts leave tracks resembling donkeys, mules, oxen, or horses but larger; neighboring household curses show smaller traces; hanging ghosts leave marks like dragging hemp cloth; tomb spirits manifest chaotic large ant trails; offenses against mountain forests or ponds produce disorderly small ant trails.

The concluding "Ritual of Closing Judgment" outlines the ceremony's conclusion: the priest transforms into an emissary of the Exorcism Bureau, first compelling spirits to manifest at the star altar, then formally drafting documents to dispatch divine generals who escort ghosts to Mount Tai (the Daoist underworld where spirits are judged). Minor offenses receive statutory punishment, while major crimes warrant execution by decapitation officers. Throughout the process, offerings of wine, food, and spirit money (paper offerings) are presented, with documents burned to complete the ritual.

This scripture outlines a complete Daoist exorcism ritual process, comprising three key stages:

First, the ritual master must thoroughly cleanse the altar space (the ceremonial area). All ritual impurities (prison ashes) generated during the exorcism are sent downstream via rivers, while the "cutting method" (a technique for severing evil qi) is employed to completely isolate malignant energies. Pure ash is then used to draw protective circles around the altar, forming a sacred boundary, accompanied by specific mudras (Daoist ritual hand gestures) to reinforce the spiritual barrier.

The second section details the complete procedure of the "urging method" (cu fa). The master manipulates cosmic energies through directional mudra sequences: for instance, shifting from the Hai position (north-northwest) to the Si position (south-southeast) represents "the Heavenly Gate returning to the Earthly Door," while the reverse signifies "the Earthly Door returning to the Heavenly Gate." Twelve such directional transitions are recorded, covering all twelve Earthly Branches (Zi, Chou, Yin, etc.) and corresponding geographical orientations of the Nine Provinces (Qingzhou, Yangzhou, and other ancient administrative regions).

The final section enumerates various malevolent entities to be expelled, including: lingering spirits around dwellings (thirty-six types of violent deaths), ancestral karmic obstructions (forty-nine generations of ancestors), disease origins (over twenty illnesses like consumption and hemoptysis), supernatural creatures (Five Penetrations, tree spirits, etc.), epidemic deities (plague spirits operating across annual, monthly, and daily cycles), and common folk demons (Yellow Slave Elder, Mulberry Seventh Brothers, etc.). These classifications reflect the ancient worldview attributing misfortunes to supernatural causation.

Note: The term "urging" (cu) in this context refers to a specialized Daoist technique for activating specific events or forces through ritual means. The entire ceremony demonstrates Daoism's integrated approach to exorcism and healing, combining directional symbolism, mudras, incantations, and other ritual elements into a cohesive system.

This scripture details Daoist exorcism techniques for capturing malevolent spirits. It addresses various types of hauntings that afflict humans, including: plague-spreading ghosts (chuan shi gui), deceased relatives' spirits, servant ghosts, the corpse-controlling demonic deities (shi shen) among the three hun and seven po souls, as well as evil entities hiding within the five viscera, six bowels, and all bodily joints and orifices. Whether these are spirits that haunted during their lifetime, those causing trouble posthumously, or sudden apparitions encountered in daily life—including all disease-causing demon lords, shape-shifters, mountain goblins, and water ghosts—must be thoroughly apprehended.

The operational procedure involves: delivering these malevolent entities to the Celestial Prison (Tianyu, the Daoist conceptualization of heaven's jail), firmly shackling them with cangues and locks, conducting rigorous interrogations before imprisonment. They must then be brought to the Star Altar (Xingtan, the ritual platform) to reveal their true forms, immobilizing them to prevent further harm and completely severing the root of misfortune.

The text further records specific mudra techniques: practitioners must form the "Great Barrier Mountain" and "Small Barrier Mountain" hand seals, combined with the "Golden Nail Seal" to seal the ghost prison. Following this are incantations for placing the Demon-Revealing Lantern and Karmic Mirror (a mirror exposing sinful deeds): the bright lamp illuminates ghosts born in the Year of the Horse (Wu), while the karmic mirror exposes evil entities cultivated over ten thousand years. During actual practice, the left hand forms the Sha Wen (Demon-Subduing Seal) to position the mirror, while the right hand uses a paper twist to light the ritual lamp.

This content originates from Volume 167 of the Daoist Ritual Compendium (Daofa Huiyuan), an important Song Dynasty collection documenting various Daoist incantations, mudras, and liturgical practices (Keyi). The mentioned "Wu Wen" refers to a horse-character-shaped hand seal, while "Sha Wen" denotes a specialized demon-quelling mudra. These techniques belong to the Shangqing Thunder Method tradition of the Zhengyi (Orthodox Unity) school, primarily employed for exorcism and healing.