《道法會元》Vol. 173

This scripture records a Daoist ritual known as the "Return to Truth Method" (返真法), primarily used to revive individuals who have died suddenly but whose bodies still retain warmth.

Preparation requires: a nine-foot red silk thread and a three-inch peachwood sliver (Daoists believe peachwood has demon-expelling properties), placed in the deceased's left hand; a white cloth inscribed with red talismanic characters forming the "Return to Truth Talisman" (返真符) draped over the body; an earthen basin containing one dou and seven sheng of water placed beneath the bed; a six-foot green bamboo pole bearing a white banner inscribed with the deceased's name and time of death, with the "Return to Truth Talisman" also written on the reverse side.

The ritual master holds the banner while performing specific footwork (the Ding-Gang Three Steps) facing north (the Gui position), forms the "Purple Tenuity Hand Seal" (紫微诀), and recites the soul-summoning incantation seven times, calling the deceased's name with each repetition. The chant essentially means: "Yin soul swiftly come beneath this banner, Yang spirit return to your form, by decree of the Northern Dipper Star Lord and Marshal Tianpeng (天蓬元帅), may the Dark Warrior Emperor (玄武大帝) open the gates of the underworld."

This is followed by a second incantation: "Primordial, penetrating, beneficial, steadfast—may hun and po spirits return to their positions. O deities of the five viscera, reject death's bondage, let this corpse revive and enjoy eternal peace." Simultaneously, the master directs ritual gestures toward the banner. If the deceased doesn't awaken, the ceremony must be repeated. The text specifies this method can also summon ancestors who died before birth into the yang world, but only works for those who cultivated virtue (德) in life.

The scripture concludes with two Return to Truth spells and a set of "Primordial Chaos Life-Retrieving Soul Techniques," involving yellow paper inscribed with spells that are burned to ashes and blown into the nostrils (left for males, right for females). It emphasizes three prerequisites for efficacy: the ritual master's sincerity, the family's cooperation, and the deceased's freedom from grave moral transgressions.

Note: The "Northern Emperor" (北帝) refers to the Purple Tenuity Emperor of the North Pole. Marshal Tianpeng and the Dark Warrior Emperor are major Daoist guardian deities, while the Six Ding and Six Jia (六丁六甲) represent protective spirit generals. These spell rituals belong to esoteric Daoist liturgy (科仪) requiring specialized transmission among ordained priests.

This scripture expounds the practice of "Guarding the Mysterious White," an advanced method of Daoist Neidan (internal alchemy) cultivation. The "Mysterious White" refers to the two Qi (vital energies) of Yin and Yang—the mysterious representing Yin, the white representing Yang.

The opening mentions the "Jade Emperor's Method of the Northern Dipper Qi," a practice that involves hand mudras coordinated with breathing to harness the energy of the Northern Dipper deities. The cultivator must maintain inner emptiness and stillness, allowing the Yin and Yang energies to merge naturally. When one attains a state of supreme emptiness and stillness, the true Qi within the body flows spontaneously, like the self-sounding music of nature. At this stage, the boundary between reality and illusion dissolves, and the separation between the immortal and mortal realms vanishes.

The phrase "smoke entwining the nine chambers" refers to the fusion of the myriad Shen (spirit deities) residing in the internal organs through the nine refining stages, filling the Mudan Palace (a key acupoint at the crown of the head) with upright Qi. "Auspicious radiance emanating from the five splendors" describes gathering the vast Qi of heaven and earth to nourish the three Dantian (upper, middle, and lower energy centers), illuminating the "purple chambers" (a term denoting vital acupoints). Upon reaching a certain stage of cultivation, the "threefold clouds" (representing Jing, Qi, and Shen) arise within the body, and the "eight luminous deities" (spiritual presences in eight key bodily regions) manifest in their respective locations.

There are two approaches to "Guarding the Mysterious White": sudden awakening and gradual cultivation. One method, "knowing the white yet guarding the black," generates Yang Qi by maintaining a state of emptiness. The other, "knowing the white and perceiving the black," involves deep meditation and forgetting the physical form. The scripture warns practitioners that clinging to attachments or indulging in sexual alchemy (the Yellow and Red Path) will not only hinder progress but invite calamity.

Finally, it is emphasized that these methods are celestial secrets not to be lightly disclosed. Only those with genuine aptitude for cultivation can grasp their essence and advance toward mastery. The Perfected Azure Numen attained the Dao precisely by practicing this "Guarding the Mysterious White" method.

The Perfected One (Zhenren) transmitted the method of "Guarding the Mysterious White": Whether sitting or lying down, one must focus on visualizing the Mud Ball Palace (Niwan Gong, corresponding to the Baihui point at the crown of the head). Imagine black Qi emanating from the Niwan Gong, white Qi from the heart region, and yellow Qi from the navel. Initially, these energies appear as fine threads, gradually thickening like clouds until they envelop the entire body. Next, visualize these energies transforming into a great fire that purifies both the internal and external body, making body and mind transparent as one. Practice this from dawn until noon; prolonged cultivation can lead to longevity. However, indulging in sensual desires will immediately invite death.

Lady Yunlin transmitted the "Way of the Three Pure Essences": The key to cultivating immortality lies in nurturing the eyes and ears. Excessive gazing at sensual forms harms vision, while excessive sorrow damages hearing—illnesses all arise from within. The specific practice is as follows: At midnight, first face east with eyes open, using the back of the thumbs to wipe the eyes left and right, then massage the ear gates, followed by crossing the palms over the crown of the head nine times. Visualize three-colored clouds—purple, azure, and crimson—emerging from the eyes, representing the inner essence-Qi nourishing the eyeballs. Simultaneously silently recite the incantation: "Within the eyes reside three-colored clouds, the True Lord protects both pupils, essence-Qi overflows, spirit-light penetrates..." After reciting, swallow saliva fifty times. Prolonged practice enables clear vision of objects ten miles away. This is a vital method for attaining immortality, not limited to nurturing the eyes and ears alone.

The "Clairvoyance Talisman" (Che Shi Fu) practice method, transmitted by Perfected Haoyi: Between the Zi hour (11 PM–1 AM) and Wu hour (11 AM–1 PM), sit upright facing south or due east. Press the tongue against the right cheek to generate Golden Nectar (Jinye)—press nine times and swallow once, repeating nine times total. Then press against the left cheek to produce Jade Nectar (Yuye)—press seven times and swallow once, repeating seven times. Next, press against the lower right gums to create Numinous Sap (Lingjiang)—press eight times and swallow once. Then press against the outer surfaces of upper and lower teeth to produce Divine Water (Shenshui)—press eighteen times and swallow twice. Finally, press against the upper palate to generate Haoyi Qi—press thirty-six times and swallow once. Then form the "Ziwen" hand seal, hold the breath, and visualize heart-fire descending to the Dantian like a luminous pearl rising from an emerald sea. Practicing this for thirty-six days can purge bodily impurities, making the body light, complexion radiant, and curing all ailments.

The "Five Generals Method" (Wu Jiang Fa) and "Commander Talisman" (Du Tong Fu) represent two additional cultivation methods, though the original text describes them briefly. These techniques all emphasize purifying body and mind through internal practices like breath control, visualization, and swallowing vital fluids to achieve longevity and health. Cultivation requires attention to timing, orientation, specific steps, and persistent dedication.

This scripture primarily discusses the application of "Heavenly Peng Talismanic Methods" (Tianpeng Fufa) in Daoism, along with related incantations and mudras (hand seals). It introduces several significant talismans:

The seven Heavenly Peng talismans - Zhongshi Fu (Bell Master Talisman), Baoyao Fu (Precious Radiance Talisman), Boju Fu (Elder Resistance Talisman), Binghou Fu (Soldier Marquis Talisman), Zibao Fu (Resource Treasure Talisman), Rihun Fu (Solar Essence Talisman), and Yuepo Fu (Lunar Soul Talisman) - can transform spiritual energy (Shenqi) and exorcise evil influences. Among these, the Commander-in-Chief Talisman (Dutong Fu) eliminates karmic obstructions, while the Five Generals Talisman (Wujiang Fu) can be used with various documents or ingested/worn for protection. The Seven Primes Talisman (Qiyuan Fu) is employed in the Big Dipper Offering (Beidou Jiao, a Daoist ritual), where it's written on black banners and placed on lamps. The Return to Truth Talisman (Fanzhen Fu) retrieves lost souls, the Solar Essence Talisman subdues violent spirits, and the Lunar Soul Talisman dispels misfortunes for pregnant women.

These talismans correspond to the Five Phases (Wuxing) across seasons:

• Zhongshi Fu governs the 72 days of Wood (Mu) dominance in spring
• Baoyao Fu governs the 72 days of Fire (Huo) dominance in summer
• Boju Fu governs the 72 days of Metal (Jin) dominance in autumn
• Binghou Fu governs the 72 days of Water (Shui) dominance in winter
• Zibao Fu governs the 18-day transitional periods of Earth (Tu) dominance between seasons.

The text also records several important mudras used in Daoist practice:

1. Purple Tenuity Mudra (Ziwei Yin, also called Demon-Subduing Seal): Used for soul retrieval. Formed by wrapping the left pinky over the ring finger's back, hooking the middle finger around the pinky, pressing the thumb on the ring finger's upper left joint, while extending the index finger.

2. Two Luminaries Mudra (Erjing Yin): Used when inscribing the solar and lunar talismans. Both hands form rings with middle fingers under thumbs, then cross index fingers while extending ring and pinky fingers.

3. Marshal Mudra (Yuanshuai Yin): Activates the Five Generals Talisman. Formed by placing the left index finger at the thumb's base while pressing the thumb against the middle finger's center joint.

Finally, it describes the Summoning Commander Seal (Zhao Dutong Yin): Interlock both middle fingers while pressing thumbs and index fingers on the ring fingers' middle joints. These mudras are employed when inscribing the Monthly Duty Talismans (Yuezhi Fu), where each general's talisman governs 72 days, with the remaining 18 days overseen by the Resource Treasure Talisman. Wearing these monthly talismans during specific time periods is also permissible.

This records the liturgical document formats and talismanic methods related to Marshal Tianpeng (chief of the Four Saints of the North Pole, presiding over exorcism and demon subjugation) in Daoist practice. It primarily includes two document formats and one talisman:

The first is the "Guan-style" document used to summon divine generals for subduing malevolent entities. It begins by stating the sacred institution name "Yuanying Taihuang Fu" (Court of Primordial Response and Supreme Majesty), followed by detailing the case: a certain person requests exorcism and protection due to specific circumstances. It then summons a particular divine general and their subordinates to immediately proceed to the designated location, capture the haunting spirits, investigate the cause of the disturbance, and administer punishment according to divine law. The document concludes with the issuance date and the ritual master's signature and seal.

The second is the "Die-style" document addressed to the "Yiqidutong Dajiangjun" (Great General Commander of Primordial Qi). Similarly stating the case details, it commands the general to lead troops to apprehend evil spirits and deliver them to "Tianyi Bei Yu" (North Prison of Celestial Unity - the Daoist prison for malevolent entities) for lawful disposition. The document must bear the "Tianpeng Seal" and be burned with gold paper at midnight for delivery. For minor spirit disturbances, monthly reports during fixed periods suffice.

When drawing the talisman (Fulu), face north while burning incense, concentrate your spirit (Shen), and write with cinnabar ink. The accompanying incantation states: "As the brush moves, the spirits stir; Kuixing (Big Dipper Star Lord) and Tiangang (Heavenly Stem Star Lord) manifest their power to expel anomalies, cure illnesses, and ensure peace - urgently as the law commands." After completing the talisman, visualize the divine forms.

Finally, there's the memorial format for the "Supreme Exorcism of Monsters, Subjugation of Evils, and Destruction of Ghosts by the Falcon-Hound Chapter." The ritual master respectfully states their official title and name, thoroughly describing the victim's haunting situation and emphasizing the inevitable harm without divine intervention. After investigation confirming malicious spirit activity, the master declares that according to Laozi's orthodox methods, such evils must be eradicated, hence submitting this memorial to request celestial action.

This passage describes the complete procedure of the Daoist "Shangzhang" (Memorial Submission) ritual, where priests submit written petitions to celestial deities to dispel misfortunes and eliminate calamities. The entire process is imbued with mystical elements, showcasing Daoism's rich liturgical (Keyi) traditions.

The ritual begins with the priest summoning numerous deities to descend. These include protective deities like the Great Bear Star Lord (Beidou Tian Gang) and Marshal Tianpeng (Commander of the Thirty-Six Northern Generals), along with various divine officials such as celestial physicians and thunder ministry emissaries. These deities deploy celestial nets to assist in expelling malevolent spirits, thoroughly cleansing the afflicted household of inauspicious Qi (vital energy). The captured evil entities are then escorted to the Northern Fengdu Hell (Heavenly One's Northern Prison) for judgment.

The text details the various divine officials participating in the ceremony: there are merit officers responsible for document delivery (Two Officials' Direct Messengers of Orthodox Unity), courier officials for communication (Horse-Riding Memorial Submitting Clerks), and attendant spirits like golden boys and jade maidens. These deities assist the priest in delivering the memorial to the celestial bureaucracy (Three Heavens' Offices).

Particular emphasis is placed on the standardized format for writing memorials: specific blank spaces must be left, containing the priest's name, their temple affiliation, the altar name, and the addressee—Lord Lao (the Most High Lord Lao, Supreme Moral Celestial Worthy of the Great Pure Supreme Ultimate Palace). The exact time and location of the ritual must also be recorded.

The latter part mentions using talismans (Fulu) like the Flying Hawk Talisman and Running Dog Talisman, along with alliance ceremony requirements. The priest must observe the Ten Precepts of Primordial Sovereign, maintain purification for a hundred days, and write alliance texts on silk (displaying the fabric beneath morning blossoms) while offering sincere prayers to celestial deities. Alliance tokens can be any precious objects—even direct offerings to famous mountains and great rivers—demonstrating Daoism's emphasis on sincerity over material formality.

This scripture describes the iconography, invocation times, and ritual protocols of an important divine general in Daoist Thunder Magic. This Marshal True Lord (a high-ranking guardian deity) has a majestic appearance: clad in crimson feathered garments and cloud-patterned vermilion robes, he manifests with four faces and eight arms, wielding a jade halberd and ritual seal, wearing the Huachen Crown (a Daoist ritual headdress), adorned with the Flowing-Gold Fire Bell ritual implement, and dressed in plain-feathered flying cloud immortal robes.

The scripture meticulously lists twenty-two auspicious days for invoking this deity, determined by specific Heavenly Stem-Earthly Branch combinations such as Jiazi, Bingyin, and Gengwu. It also records twelve guardian generals corresponding to the twelve two-hour periods of the day, including General Zongwu Yuan who presides over the Hai period (9-11 PM) and General He Yanqing who oversees the Xu period (7-9 PM).

The latter section critiques later corrupted versions that arbitrarily added content: some supplemental Transformation Body Formulas (mantras for shape-shifting), Invocation Spells, and other texts contain vulgar language clearly not part of the original scripture, mixing in low-level magic techniques—even including Fire Rope Talisman success/failure methods and Ghost Camp techniques incompatible with orthodox Daoist practice. The author emphasizes that canonical texts like the Jade Book of Five Origins represent pure methods transmitted by realized adepts, citing how the ancient cultivator Great Immortal Dong achieved perfection through practicing the Tianpeng Method (the system of Marshal Tianpeng, leader of the Four Saints of the North Pole). Contemporary circulating versions, however, often contain later adulterations.

Jin Yunzhong writes in the colophon to Volume 173 of The Collected Essentials of Daoist Methods (Daofa Huiyuan), addressing the proper attitude toward Daoist scriptures.

He observes that some contemporary editions mix miscellaneous content into orthodox scriptures, straying far from the authentic Five Offices practices (an important Daoist cultivation system). Jin emphasizes that the original content of the scriptures should not deliberately obscure their profound insights, as this misleads later generations. Conversely, material not originally present in the classics should not be carelessly inserted with random theories, lest it defile the orthodox texts. He hopes all Daoist practitioners will keep the true meaning of the teachings in mind and collectively cherish these scriptures—this, he states, would be the greatest blessing.