《道法會元》Vol. 170

This scripture records a Daoist exorcism ritual called the "Great Method of the Four Saints Subduing Demons by Mixing Heaven and Seizing." It primarily contains four incantations with corresponding ritual instructions.

The first incantation, "Spell of the Four Truths Pursuing and Capturing Demons Afar," describes the mighty powers of the Four Saints of the North Pole (Daoist guardian deities). These four great deities command millions of heavenly soldiers, guarding the celestial court with the duty of assisting Lord Lao (Taishang Laojun, the deified Laozi) in preserving the eternal Dao. They perceive the subtlest disturbances and specialize in governing demons and malevolent spirits, authorized to wield talismans and spells to eradicate evil, protect national stability and household peace, and prolong human life. The incantation emphasizes that once the talismanic command is issued, immediate execution is mandatory—any resisting evil forces will be utterly destroyed. It concludes with the authoritative decree of the Great Emperor of the North Pole (a major Daoist deity), underscoring the spell's potency. The text specifically notes this incantation must be used with the "Four Heavenly Warriors" talisman and shouldn't be invoked lightly, as the four generals remain stationed at their cardinal directions, ever vigilant.

The second incantation, "Spell of Bright and Dark Radiance Covering Heaven and Earth," depicts the cosmic spectacle of azure, crimson, white, and black divine lights (representing the powers of the four directions) permeating all creation. These radiant forces illuminate the ten directions of the universe, their names recorded in the Nine Heavens, wielding tremendous power. The incantation declares these lights can eliminate calamities, bestow blessings, prolong life, and annihilate malicious spirits physically and spiritually, making all demons tremble at their approach. Any evil qi disturbing the orthodox Dao will be immediately vanquished. The spell concludes with the decree of "Universal Four Phenomena: Bright Stars and Dark Luminaries," indicating this is the command of the Celestial Emperor of the Central Heaven (one of Daoism's supreme deities).

The third incantation, "Spell of Bright Stars and Dark Luminaries Transforming Through Mystical Changes," explains methods for attaining shape-shifting supernatural abilities through cultivation. It speaks of comprehending the Dao of emptiness (Xu) to unite internal and external illumination, achieving perfect transparency of the five viscera and six bowels, thereby harmonizing yin and yang. Special mention is made of the Purple Tenuity Emperor's (a major Daoist deity) decree, along with the power of the Eastern Primordial Essence and the Divine Tiger (a Daoist mythical beast), indicating these divine forces assist practitioners in exterminating demons and dispersing evil hordes.

This passage describes the divine pantheon and summoning incantations of Daoist Thunder Magic (Leifa), a ritual practice invoking thunder deities to exorcise evil. It depicts the Five Directional Thunder Gods performing their respective duties, harnessing stellar forces to subdue demons:

The Southern Fire Essence Thunder God (Chiming Kaitu) wields the command tally, governing the celestial domain of the South Pole. His crimson radiance blazes like a stormwind, capable of slaying scarlet demons. The Dou and Niu lunar mansions (two of the Twenty-Eight Constellations) join forces in battle, assisted by the Five Planetary Luminaries. With infinitely transforming spiritual consciousness (Shen) and luminous light supporting primordial Qi, he binds nine categories of vile ghosts and incinerates demonic hordes. At the Celestial Emperor's summons, he descends instantly from the Li Palace (southern trigram).

The Western Great White Metal Essence Thunder God (Taibai Jinjing) presides over the stellar region corresponding to the lungs, with the Dui Palace as his court. The Kui and Lou lunar mansions (western constellations) deploy golden light nets. His majestic power specializes in suppressing demonic roots, while the Wei and Mao constellations exercise authority, and the Zi and Shen constellations govern boundless realms. His golden radiance penetrates the Supreme Mystery (Taixuan), executing the Celestial Emperor's decrees in the central heavens with thunderous speed.

The Northern Mysterious Darkness Thunder God (Yuanhui Anyao) manifests from Lunar essence (Taiyin Jingqi), releasing myriad light rays that leave demons no escape, prioritizing the suppression of baleful energies. All deities originate from this source—the Azure Dragon (eastern celestial emblem) spews thunderbolts, the Jing constellation (southern mansion) awes the starry hosts, and the Gui constellation commands myriad spirits. When the Five Directional primordial Qi and stellar radiance illuminate the cosmos, and the Supreme True Sage issues commands, all divine beings must respond immediately.

The Central Earth Star Thunder God (Huang Wang) harmonizes energies from all four directions, where black Qi converges with golden light, crimson brilliance meets azure radiance. The Polaris (Northern Star) governs the primordial origin, descending with divine might upon hearing the Jade Emperor's decree. All thunder deities must obey the statutes of the Great Emperor of the Purple Tenuity (Ziwei Dadi), one of Daoism's supreme divinities.

The concluding section contains secret incantations for summoning thunder deities, incorporating coded references to the Five Directional stars (east, south, west, north, center) and core phrases like "By the Decree of Primordial Beginning" (Yuan Shi's command) and "By the Decree of Supreme Purity" (highest Shangqing mandate). These esoteric chants combine constellation names, directional codes, and thunder general titles—for instance, "Kui" denotes the Big Dipper's first star, "Bi" refers to thunder generals, and "Lightning Eyes Shaking Thunder" indicates the lightning deity. Daoist priests must recite these while performing Gang steps (ritual footwork) and hand seals (Mudras).

This scripture describes Daoist ritual techniques for summoning deities and subduing demonic forces. The content can be divided into several key sections:

First, it details the invocation of important Daoist deities, including the True Lord of Flowing Waters (a divinity governing aquatic realms), celestial beings from the Northern Heavenly Court, and the Jade Emperor of the Southern Heaven. These deities collectively oversee the constellations, Fengdu (the Daoist underworld), with the Thunder Generals and celestial armies descending immediately upon summons.

The text then explains specific summoning methods: forming the Jade Seal Mudra with both hands while visualizing the descent of 120 True Lords and the Four Sage Marshals (high-ranking divine generals). Practitioners then inhale qi from above and exhale it into the incense burner—a common Daoist method for inviting deities.

The section on the "Subduing Demons with Sacred Mountain Talismans" employs a sevenfold incantation to mobilize divine power: the first turn darkens the heavens, the second obscures the earth, the third intensifies the sun's heat, the fourth sets the moon in motion, the fifth drives the movement of the Celestial Stem Stars (Big Dipper), the sixth summons myriad deities to assist, and the seventh invites the Divine Emperors of the Five Sacred Mountains to move mountains and behead ghosts.

Detailed instructions follow for demon-subduing mantras and mudras. The "Mountain Character Seal" requires visualizing the Great Subduing Deity holding aloft a mountain to crush evil spirits, while the "Heavenly Commander's Volcanic Talisman" involves imagining thousands of volcanoes incinerating demons. The incantations reference the Great Emperor of the North Pole (Ziwei Dadi), a major Daoist divinity overseeing exorcism.

All techniques emphasize the phrase "urgently, as by divine decree," indicating immediate execution of celestial commands. Collectively, these elements present a complete Daoist exorcism ritual sequence encompassing deity invocation, mantra recitation, mudra formation, and visualization practices.

This scripture describes Daoist exorcism rituals and incantations, primarily employing fire techniques (huofa) and blade methods (daofa) to subdue demons. The mentioned "Heavenly Pig" (Tianpeng) refers to Marshal Tianpeng, a guardian deity in Daoism, while the "Great Emperor of the North Pole" (Beiji Dadi) is the Purple Tenuity Emperor of the North Pole, who governs thunder punishments against evil.

Regarding fire techniques, the ritual master visualizes transforming into the three-headed, six-armed form of Marshal Tianpeng, forming the "Li Script" hand seal (a mudra representing the fire element of the south), drawing in southern fire Qi (vital energy), and reciting incantations to summon the fire deity. The phrase "Lords of Bing and Ding" in the incantation refers to fire deities, while "Yinghuo" is the ancient name for Mars. Through exhaling flames, evil spirits and demons are incinerated and then escorted to the Southern Heavenly Gate for judgment.

The blade method involves summoning demon-subduing deities to set up an impenetrable formation of blades to encircle and trap malevolent entities. The incantation's phrase "arranging blades like clouds, lining up edges like mountains" illustrates the formidable power of this formation, and "demonic disturbances from the six caverns" refers to various unruly demonic forces. The ritual master forms hand seals to draw southern fire Qi, coordinating with the "Wu Script" hand seal (representing the peak of Yang energy at noon), commanding celestial generals to deploy the blade formation and annihilate ghosts and demons.

Lastly, the "Black Wind Demon-Capturing Talisman of the Celestial Emperor" (Tiandi Heifeng Zhuogui Mo Fu) is a specialized talisman (fulu) for apprehending demonic entities. The entire ritual emphasizes acting under the decree of the Purple Tenuity Emperor of the North Pole, embodying the Daoist principle of suppressing evil with righteousness. These magical practices require precise hand seals, visualization (cunxiang), and incantations to be effective.

This scripture primarily describes the exorcism rituals of the Daoist Northern Pole Exorcism Bureau (a major divine institution in Daoism), comprising three key components: the pantheon of deities, the suppression of malignant energies, and cultivation techniques.

The opening section enumerates the primary divine hierarchy of the Northern Pole Exorcism Bureau: the Three Pure Ones (Sanqing) – the Jade Pure, Upper Pure, and Supreme Pure (the three highest deities) – preside above, with the Great Emperor of the Northern Pole and Purple Subtlety (the sovereign ruler of constellations) at the center. Flanking him are the four guardian marshals: Marshal Tianpeng, Marshal Tianyou, the True Lord Yisheng, and the True Lord Yousheng. Together, these deities suppress all forms of sha qi (malignant energies) in heaven and earth – including temporal sha energies of years, months, days, and hours, as well as natural terrestrial sha energies – specializing in subduing ghosts and spirits that violate the orthodox Dao.

The middle section presents exorcism incantations issued in the form of "divine decrees," commanding the Eight Northern Generals (eight divine marshals) to pursue and capture demonic entities. References to the pursuit through Fengdu (the Daoist underworld) and the True Warrior binding dragons represent standard Daoist exorcism methods. Particular emphasis is placed on spirits and monsters dwelling in the "six caverns" (referring to six types of demonic gathering places), who must immediately obey these commands. The Eight Sha Generals (divine marshals specializing in sha energies) are instructed to deliver resisting entities to the Northern Darkness (the northern abyss) for judgment.

The concluding section details cultivation techniques: practitioners must visualize themselves assuming the form of the Salvation-Bringing Heavenly Worthy while contemplating the four colored Daoist qi (primordial energies) – blue, red, white, and black. The blue qi enters the liver, the red qi enters the heart, the white qi enters the lungs, and the black qi enters the kidneys, completing the celestial cycle. This represents classic Neidan (internal alchemy) practice, strengthening the five viscera through visualization and guidance of primordial qi.

Note: The recurring phrase "urgently as the law commands" is a standard concluding formula in Daoist incantations, indicating immediate execution of divine orders. The "six caverns" in Daoism refer to the six sensory gateways (eyes, ears, nose, tongue, body, and mind) that may become entry points for demonic influences.

This passage describes a Daoist Neidan (internal alchemy) visualization method called "cunxiang" (imagery contemplation), which focuses on guiding four differently colored Qi (vital energy) flows within the body to eventually manifest protective deities.

During practice, one first visualizes four colored Qi circulating internally: red Qi emanates from the heart, passes through the liver, and returns to the heart; white Qi flows from the lungs through the large intestine, spleen, and stomach before returning to the kidneys; black Qi originates from the kidneys, moves through the liver, gallbladder, and small intestine, then cycles back to the kidneys. Each color must remain distinct—azure with azure, red with red, white with white, and black with black.

Next, visualize these four Qi streams converging at the crown of the head (the "heavenly gate"), then transforming into four divine forms: the azure Qi materializes as a red-robed, gold-armored sword-wielding deity standing to the left; the red Qi becomes a fully gold-armored, helmeted deity holding a halberd on the right; the white Qi manifests as a black-clad deity crowned with a mountain peak, shaking an imperial bell (a Daoist ritual instrument) in front; while the black Qi takes the form of Zhenwu the Great Emperor (a major Daoist deity) positioned behind.

After clearly visualizing these forms, sit quietly regulating breath until feeling physically light and comfortable. Then guide the four colored lights through specific breathing techniques: exhale with a "xu" sound to direct azure light leftward, "he" for red light forward, "si" for white light rightward, and "chui" for black light backward. Finally, let these lights re-enter through the crown, returning respectively to the heart, liver, lungs, and kidneys before gradually dissolving.

The key to this practice lies in mental stability—maintaining single-minded concentration without distraction. Failure to do so not only impedes success but may damage one's Jing (essence) and Qi, potentially causing hallucinations that further complicate cultivation.

The subsequent "divine operation talisman" section references Daoist deity titles and technical terms: "mud pellet" (Niwan, the crown acupuncture point), "crimson palace" (Jiangong, the heart region), divine names like "Left Flowering Primordial Lord" and "Right Luminous Superior Lord," along with cultivation states such as "scarlet marsh canopy" and "middle origin spirit guardian"—all describing the movements of internal deities and energetic transformations during practice.

This scripture primarily describes Daoist cultivation practices and rituals for summoning deities, divided into several sections:

The text first enumerates the hierarchical arrangement of deities like "Cang Shouguang," categorized into the Three Realms of Upper Prime, Middle Prime, and Lower Prime, each guarded by Perfected Lords. It then lists the "Three Hun and Seven Po" (the three spiritual souls: Taiguang, Youjing, and Shuangling; the seven corporeal souls: Shigou, Fushi, etc.), along with the "Four Sacred Great Deities" guarding the cardinal directions and their seasonal correspondences.

The central portion contains incantations for summoning deities, emphasizing the union between the "Primordial Qi" (the cosmic source energy) and one's own spirit to attain the True Dao. The incantations mention how the Celestial Worthy of Primordial Beginning (the supreme Daoist deity) existed before the chaos of creation, and through cultivation, one can achieve "seven generations ascending to heaven, nine clans soaring to immortality."

Later passages explain the visualization of four guardian deities positioned in front, behind, left, and right. Another incantation describes the creative transformations of heaven and earth's yin-yang forces, using three vital energy centers—the "Muddy Pellet" (crown of the head), "Crimson Palace" (heart region), and "Bubbling Spring" (sole of the foot)—to attain communion with the immortals and realization of the Dao.

The conclusion details methods for summoning the Four Divine Kings of Wind, Thunder, Water, and Fire, with Kunbo, the Wind God, as their leader. Practitioners must first observe directional alignments and cloud formations when invoking these powers. The entire ritual emphasizes achieving unity with the Dao and protection from malevolent forces through specific incantations, visualizations, and directional protocols.

(Note: Phrases like "Om Xiduo Mei" represent esoteric Daoist mantra sounds believed to possess special spiritual power, typically requiring oral transmission from a master for proper use.)

This scripture records ancient Daoist rituals for summoning rain and thunder, detailing the cloud omens observed at different times and the corresponding ceremonial procedures.

First, it lists the twelve earthly branches (Zi, Chou, Yin, etc.) corresponding to specific hours, with the color and direction of clouds appearing at each hour foretelling different weather phenomena. For example, black clouds from the southeast during Zi hour indicate rain, black clouds in the south during Chou hour suggest firelight, while green clouds from the east during Yin hour signal rain without thunder. These observations reflect the ancients' meticulous classification of natural phenomena.

When performing the ritual, one must visualize celestial generals dressed in specific colors, form the "Fierce Wind Mudra" (thumb pressing the second joint of the index finger), and recite the Purple Tenuity Jade Edict Incantation. If no immediate effect occurs, face the southeast (Xun position), deeply inhale Qi from this direction, then exhale toward the southeast while making a sound. Next, recite the Thunder God Deng Xian Incantation to summon the thunder deity, form the "Thunder Seal" hand gesture, and direct the Qi of thunder patterns into the kidneys.

When thunder first rumbles, swiftly change hand mudras (Zi-Wu Mudra) and chant auxiliary incantations like "Heng Hong Hua La" to amplify its power. After visualizing the thunder deity manifesting, exhale Qi toward the Thunder Gate direction and shout loudly. Then switch hand techniques (Zi-Wu and Wu-Zi Mudras), circulate Qi from the Dantian to the left kidney, and exhale it through the left ear while inhaling northern Qi and blowing it toward the Kan position (north) to invoke rain.

Finally, summon the fire deity Song Yan by forming the "Fire Mudra" at the Si position, inhale southern fire Qi into the heart, recite the incantation, and exhale toward the Wu position (due south), blending the powers of wind, thunder, water, and fire. The concluding four-line incantation invokes key Daoist deities such as the Great Emperor of Purple Tenuity and Marshal Tianpeng, mobilizing their divine authority to harmonize heaven, earth, water, and fire.

This scripture depicts a Daoist exorcism ritual that summons deities from the four directions and mobilizes natural forces to suppress malevolent entities.

First, it vividly portrays the manifestation of divine powers from the four cardinal directions: In the east (positioned at Bing-Li-Xun), winds and thunder clash as dark clouds churn, with the Wind Gods (Fengwang Taishou and Fengshi Dutong) driving their wind wheels across thousands of miles. In the south, the Thunder-Fire Immortal Dong Deng (Xuhuo Daxian) arrives with crackling lightning, accompanied by Thunder Department generals wielding thunder-axes and chisels. In the north (the Water Palace of the Northern Emperor), mist and water vapor swirl as ocean winds howl, with dragon deities stirring massive waves and the Rain Master (Yushi) guiding celestial youths to activate water wheels. In the west (Wu position), various sacred flames—Samadhi Mystic Fire, Solar Fire, and Golden Fire—ignite the void, while fire department immortals propel flaming wheels and fiery bells.

Next, the text explains the ritual techniques: forming hand seals (Dashawen) and reciting incantations while visualizing the Four Sage Marshals leading the four divisions of divine generals—Wind God Kun Bo, Thunder God Dou Xian, Water God Wen Yi, and Fire God Song Yan—commanding celestial troops in unified action. Through the use of flying talismans (fulu, Daoist ritual documents), they capture all manner of demonic and ghostly disturbances—whether celestial demons, earthbound specters, mountain spirits, or water ghosts—regardless of whether the affliction stems from ancestral spirits or external hauntings. These entities are to be escorted to the celestial prison under the jurisdiction of the Northern Emperor (Beidi) for judgment, ensuring the afflicted recover their health and achieving a clear separation between the human and spirit realms.

Finally, the text emphasizes the urgency of executing the Northern Emperor’s decree (Jiji Feng Beidi Chi), summoning the four divine kings (Bo, Xian, Yi, Yan) to assist through incantations. This passage illustrates the complete liturgical framework of Daoist ritual magic, demonstrating how cosmic elemental forces are harnessed and divine generals are invoked to subdue malevolent influences.

This scripture describes the concrete procedures and incantations of Daoist Thunder Magic (a ritual technique for summoning thunder deities). It consists of several key components:

The passage begins with an invocation to summon thunder soldiers, commanding the thunder generals to heed the call immediately. It references the authority of the Great Emperor of the Northern Dipper (an important Daoist deity governing all stars) and the Four Sacred Marshals (principal thunder generals).

When performing the ritual, the practitioner must form the "Sha Wen" hand seal (a specific Daoist mudra), draw Qi from the northern direction, and exhale it toward the incense burner. A talisman (Fulu) is affixed to the burner with specific characters written on both sides. This is followed by two potent exorcism spells declaring the Northern Emperor's decree to execute evil-doers, with threats of thunder-axe punishment for disobedience.

The text then details the summoning of four elemental kings:

• The Wind King resides in the southeast (Xun position). The practitioner forms the corresponding hand seal, draws Qi from the Xun position into the lungs, and visualizes white Qi transforming into the wind deity—a white-haired, black-robed figure holding a wind bag.
• The Thunder King dwells in the east (Zhen position). Qi from this direction is drawn into the liver while visualizing azure Qi morphing into the thunder god.
• The Water King inhabits the north (Kan position). Practitioners absorb Kan-position Qi into the kidneys, envisioning black Qi becoming the water deity.
• The Fire King resides in the south (Li position). Li-position Qi is drawn into the heart while visualizing crimson Qi transforming into the lightning goddess.

A "Four Kings' Qi Refinement" incantation follows, teaching how to harmonize the four directional energies for Neidan (internal alchemy) practice, balancing the internal organs to achieve unity with the Dao.

The scripture further mentions four seasonal guardian generals (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) rotating their protective duties according to the seasons. It emphasizes essential cultivation principles: maintaining purity of body and mind, adapting to circumstances, and recognizing that the foundation of practice lies within oneself.

Finally, it describes spring cultivation methods: drawing eastern green Qi into the liver, circulating it several times before exhaling, while visualizing the growth of verdant trees and sensing gentle energies. This exemplifies the Daoist integration of seasonal cycles with somatic cultivation.

This scripture describes the "Four Generals" talismanic practice (Fulu) in Daoist cultivation, corresponding to the ritual summoning of seasonal deities. Let me explain section by section:

The method for summoning the Eastern General in spring involves visualizing azure Wood Qi rising like mist. After drawing it into the liver, it transforms into a divine general wearing a blue turban and hemp sandals, guarding the east with a sword at his waist. The incantation emphasizes the mystery of "transforming Qi into form" (yi qi hua xing), concluding with swiftly executing the commands of the wondrous Dao of emptiness (Xu Miao Dao).

The summer ritual for the Southern General requires visualizing crimson Fire Qi resembling countless delicate threads. When inhaled into the heart, it materializes as a red-turbaned general holding ropes to guard the south. The spell highlights the resonance of "Qi condensing into form" (qi ju cheng xing), demanding prompt compliance with the transformative power of the Dao of emptiness.

For autumn's Western General cultivation: visualize a white jade canopy (a Daoist ritual object), drawing white Metal Qi into the lungs where it becomes a white-turbaned general wielding iron shackles. The incantation mentions the principle of "the canopy gathering Qi" (huagai ju qi), requiring adherence to the natural laws of the formless Dao.

The winter invocation of the Northern General entails contemplating vast black Water Qi. Inhaled into the kidneys, it manifests as a black-turbaned general standing with an iron staff. The spell stresses how vast righteous Qi can subdue evil, commanding obedience to the primordial cosmic ordinances (Zu Jie) of emptiness.

The essential practice instructions specify: Before performing these talismanic rites, one must select a sacred grotto-heaven (Dongtian) or pure mountain forest, preparing an immaculate meditation chamber. All ritual implements must be complete, avoiding exposure to women, mourners, chickens or dogs. Incense should be burned at the proper hour for indoor practice. This reflects the Daoist cultivation's strict requirements for environmental purity and secrecy.

This scripture primarily elucidates the precautions and specific methods for practitioners during daily cultivation. After completing practice, one should leave the meditation space and close the door. For those cultivating in bustling markets or while serving as court officials, the location need not be overly particular—even brief seated stillness can yield results. Since ordinary people are often disturbed by external influences and internal distractions, practitioners should first invoke the protection of the Four Sacred Guardians (Si Sheng) to ward off demonic interference and maintain inner integrity during practice.

The text includes a "Silent Invocation of the Four Guardians to Protect Form and Stabilize Mind" incantation, which essentially petitions the Primordial Qi (Yuangi) to swiftly transform oneself. By decree of the Great Emperor of the North Star (a revered Daoist deity), it summons the Four True Lords (Kui, Ming, Yao, and Qi), urging them to act without hesitation and unite with the practitioner's Daoist methods to jointly subdue demonic obstructions.

Several key insights are essential for cultivation: understanding the patterns of Heaven and Earth's Qi ascent and descent, the seasonal shifts during winter and summer solstices, the principles of solar-lunar conjunctions, the origin of human primordial Qi, the interconnectedness between human physiology and celestial Qi movements, and the ultimate destination of primordial Qi.

The concrete practice method involves: assuming proper seated posture at the appropriate hour, silently reciting the incantation once, then entering serene contemplation. Maintaining upright posture with closed eyes, regulating breath into long, subtle rhythms while clearing mental distractions, one soon perceives the body dissolving into the Great Void (Taixu), merging with Heaven and Earth—form resembling withered wood, heart like dead ashes, with spirit (Shen) guarded internally and willpower focused. Thus, primordial Qi naturally rises and descends in accordance with temporal cycles. After practice concludes, normal activities resume, and Daoist attainment silently matures.

A concluding "Dispersal of Guardians Incantation" releases the Four True Lords from their protective duties. The text notes these as essential instructions for Zi-Wu hour (midnight and noon) practice, marking the completion of this cultivation sequence.