《道法會元》Vol. 176

This scripture records two esoteric transmissions from the important Daoist compendium Daofa Huiyuan (The Collected Essentials of Daoist Methods): the "Jade Register of the Yuanhe Mission Office" and the "Yuli Yankang Talisman."

The first section recounts the transmission of teachings by Zhenwu Zhenjun (True Martial Lord, the deified Northern Emperor Xuanwu). It describes a sacred state where harmonious radiance descends upon the world, transforming all beings. Within the vast cosmos, sounds carry the breath of spiritual energy. The phrase "nine openings and seven transformations" refers to the alchemical process of "nine revolutions and seven returns" in Daoist cultivation. Zhenwu's teachings trace back over five thousand years to the instructions of Chiming Zhangren (the Ancient Sage of Crimson Radiance, a legendary Daoist immortal), emphasizing the education of sentient beings through discerning pure and turbid Qi. The virtuous progress upon hearing these teachings, while demons and malevolent spirits submit. Practitioners may contemplate the profound truth of the Dao amidst mountain wilderness and natural settings.

The second section documents the miraculous efficacy of the "Yankang Talisman." This primary talisman, governed by Taihuang Gaozhen (the Exalted Perfected of the Supreme Sovereign), originates from the ancient transmission of Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning). The talismanic script contains twelve sets of mystical characters including "opening heaven" and "holding the tally," corresponding to the protective powers of the twelve two-hour periods. This talisman commands mountain and river deities, subdues demon kings, eliminates evil spirits, dispels malign influences, and establishes orthodox Dao. Among the talismans of the Four Daoist Bureaus (possibly referring to the four directional deity systems), this holds paramount importance.

Both sections exemplify Daoism's emphasis on lineage transmission and its religious philosophy of harmonizing heaven-earth and subduing demons through talismans (Fulu) and teachings. The numerical symbolism, directional correspondences, and temporal references mentioned are all characteristic elements of Daoist ritual practice.

This scripture elucidates the core principles and practical methods of Daoist cultivation, which can be understood through several layers of meaning:

It first describes the Dao-Qi (primordial energy) of the "Supreme Jade Emperor" (the highest deity in Daoism) as the source of all phenomena. This mysterious energy generates all things through the pattern of "One begets Three, Three begets Nine." Only those who penetrate the essence of life and comprehend the laws of transformation can truly grasp its profundity.

The crux of cultivation lies in achieving the state of "spiritual union": one must abandon worldly desires, maintain inner clarity, and attain a state of luminous emptiness in consciousness. When Shen (spirit) merges with Xing (innate nature), the practitioner can condense vital essence within the profound mystery (yaoming), thereby attracting the radiance of the Three Luminaries (sun, moon, and stars) to cultivate the purely Yang "True Unity" Qi.

Specific cultivation methods include: gathering solar essence at dawn, lunar essence at midnight, and visualizing the Big Dipper's light illuminating the Dantian (bright hall) at dusk. When the practitioner's Qi resonates with celestial rhythms, one can heal illnesses and dispel malevolent forces through talismanic writing (Fulu) and Qi circulation.

The text particularly emphasizes the principle that "human nature is fundamentally tranquil": our original nature is pure, but emotional desires arise through Qi fluctuations. By regulating breath, one can dissolve desires and restore innate serenity, thus approaching the Dao's ultimate truth. Practitioners should visualize the "Celestial Valley" (crown of the head) connecting with the "Crimson Palace" (heart region), allowing internal Qi to circulate like swirling clouds until inner and outer radiance merges with cosmic harmony—only then can spiritual powers manifest for universal benefit.

Finally, it mentions that detailed methods for gathering solar and lunar essences are recorded in the secret transmission text Jade Pendants and Golden Bells. The entire scripture embodies the Daoist philosophy of "dual cultivation of nature and life" (Xingming Shuangxiu), emphasizing harmony between body-mind and natural laws to ultimately achieve union with the Dao.

This scripture records an advanced esoteric practice called "Contemplating the Dipper" (cun dou), involving meditation on the Northern Dipper deity during nighttime cultivation. Practitioners must first regulate their breath (qi) and open the Three Passes (sanguan, referring to the upper, middle, and lower dantian energy centers), otherwise they cannot grasp its profound mysteries. Those who violate fundamental principles while pursuing superficial techniques will lose the authentic transmission.

The text describes celestial movements: the Northern Dipper's seven stars (xuan dou) rotate like an axis, while solar and lunar essences interweave in the void to form efficacious talismanic patterns. This power stabilizes heaven and earth, commands spirits, subdues demons, and harnesses the "dragon and tiger" (symbolizing yin and yang energies within the body). Such methods have strict transmission lineages, manifesting only in times of peace. Authentic recipients must cultivate with utmost diligence.

The practice involves these steps: During full moon nights (when lunar essence is potent) or specific hours (jing zhong), face southward burning incense while forming hand seals (Five Dippers Three Seals) to channel stellar energies. When drawing talismans:

For solar talismans: First trace a circle containing a square, rotating left nine times while silently reciting the sixteen-character Solar Soul incantation to summon solar essence.

For lunar talismans: First trace a square containing a circle, rotating right ten times while reciting the twenty-four-character Lunar Spirit incantation to invoke lunar deities.

Finally, mark the seven stars of the Northern Dipper (Kui, Xing, Bi, etc.) beside the sun-moon symbols, uttering one word per star before flicking the brush upward to complete the talisman.

The text emphasizes that certain Buddhist mantras (like Sanskrit "Om Vajra") are non-canonical in Daoism. Though potentially effective, orthodox Xuanyuan liturgy (keyi) and master-disciple transmissions prohibit mixing Buddhist and Daoist incantations to preserve doctrinal integrity. Authentic Daoist methods follow rigorous protocols that must not be altered arbitrarily.

This scripture records two important cultivation methods from the Shangqing (Highest Clarity) tradition of Daoism, along with their associated incantations and rituals: the Solar Qi Absorption Method and the Lunar Essence Ingestion Technique.

When practicing the Solar Qi Absorption Method, one must face east at sunrise, lightly tap the teeth nine times, and silently recite the name of the Solar Soul (Rihun) along with the sixteen-character mantra of the Five Directional Celestial Emperors (Wufang Tiandi): "The Solar Soul's vermilion radiance illuminates, green reflections swirl, crimson mists return, the Dark Youth's mysterious flames whirl like phoenixes." After recitation, close the eyes and form the Daoist fist mudra, visualizing the sun's five-colored light enveloping the entire body before swallowing both the sunlight and flowing auroras into the mouth.

The Lunar Essence Ingestion Technique is performed facing west during moonrise. After tapping the teeth ten times, silently recite the twenty-four-character Lunar Spirit (Yuepo) mantra: "The Lunar Spirit's gentle glow, fragrant and obscure, serene and empty, orchid-like splendor gathers, pure gold's clear brilliance manifests white radiance." Similarly close the eyes with fists formed, visualizing the moon emitting five-colored light, then swallow the yellow essence about the size of a pupil within the moonlight (called "the flying yellow essence of the moon's five embryonic energies"). Prolonged practice of both methods may lead to becoming "an immortal who traverses the sun and moon."

The text further describes a method for creating spiritual elixir water: collect water at dawn using a purified vessel, perform specific Daoist hand seals (shoujue) with talismans (particularly the Three Lights Talisman), while silently reciting incantations including "Mysterious Spring of the Supreme One." This consecrated water can be used to exorcise evil spirits and cure illnesses when given to supplicants. During preparation, one must sequentially absorb the essences of sunlight, moonlight and starlight.

Finally, methods are provided for dealing with water spirits (such as flood dragons, mirage creatures, fish and dragons) and mountain demons: craft talismans from catalpa wood, imprint them with the Taiji seal (Supreme Ultimate emblem) on the reverse side, which can suppress the activity zones of these supernatural beings.

This scripture primarily discusses the precautions for creating and using Daoist talismans (fulu), as well as the related content of "summoning and interrogation" (kaozhao) magic.

When crafting exorcism talismans, one may use bamboo membrane or thin paper as the medium, and cinnabar may also be used for writing. Such talismans can suppress evil influences between heaven and earth and mobilize the divine power of the eight directions. However, it is important to note that if the talisman-maker lacks genuine skill or if impure materials are used, the talisman will be ineffective. Ritual tools such as cinnabar, brushes, inkstones, and seals must remain clean and free from contamination. Only a pure environment can attract spiritual energy (qi), while impurity invites malign influences. Morning and evening incense offerings should be made to maintain internal and external purity—only then can cultivation progress steadily.

The section on "faith talismans" introduces an advanced talisman called the "Supreme Ultimate Divine Seal of the Primordial Sovereign" (Taiji Shenzhuan Xuhuang Lingfu). It can summon true deities, gather spiritual energy, and expel malevolent forces. When crafting it, one must engrave it with gold or jade on the day of Guihai (a special time in Daoist cosmology) and store it in a blue silk pouch for daily use. When activating it, specific hand mudras (God Emperor Mudra) must be employed to guide celestial energy (gangqi) to envelop the talisman while reciting the incantation: "The Supreme Ultimate divides the primordial, initiating the birth of the nine voids..." The ritual concludes with the phrase: "Swiftly, swiftly, in accordance with the decree of the God Emperor!"

Regarding the creation of the "Supreme Ultimate Jade Talisman Seal," the scripture mentions that divine jujube wood may be used as a substitute for gold or jade. The dimensions should be two and a half inches, and it must be crafted during the transitional hour between Guihai and Jiazi days (another auspicious time).

"Summoning and interrogation" (kaozhao) is an important magical system in Daoism, primarily used to question, summon, and command spirits, as well as expel demons. Master Qingzhen (a Daoist adept) points out that kaozhao involves summoning documents for eight divine officers, including the Six Ding and Six Jia (Daoist guardian generals). True kaozhao magic is divided into six levels—interrogating matters of the underworld is merely the most basic aspect, not the highest method for expelling all demons. Some mistakenly interpret "kao" as "torture" and "zhao" as "watching over," which is incorrect. True kaozhao aims to return evil spirits to their proper dwelling places.

Those who study kaozhao magic must face north during the autumn equinox to recite vows, purify their hearts, pledge to avoid wrongdoing, and then report to the deities, requesting the secret assistance of the four duty gods (sizhi). Only then can they receive the true transmission of kaozhao.

This scripture records two important Daoist ritual practices: the "summoning and interrogation" technique (a method to invoke deities for questioning malevolent spirits), and the summer ritual for averting calamities.

The first section details the hand seals and incantations for the summoning ritual. The practitioner must form specific mudras while reciting: "The Lunar Deity transforms into the essence of Water, corresponding to the Xu and Wei constellations, embodying the Dark Warrior who unites turtle and serpent. You roam the four directions of heaven and earth, awing countless spirits—no darkness escapes your sight, no wish goes unfulfilled. At the turning of cosmic cycles, you eradicate demons and specters, delivering all beings to bring peace to households and nations. Should petty ghosts dare cause mischief, my gaze alone could crumble the Five Sacred Mountains!" After the chant, one must gather Tianqi (Heavenly Stem energy) for protection.

Eight essential hand seals are then explained: the Kun position (specific palm location) represents interrogation; Zi signifies binding; Dui denotes shackles; the middle finger's center joint controls spirits; Li forms chains; Chen captures entities; Mao reveals hidden forms; and the right hand's Li pattern dispatches spirits. These mudras channel Tianqi to invoke the Four Duty Officers (deities governing year, month, day, and hour), compelling spirits to manifest for communication—capable of both blessing the living and liberating the deceased. The optimal time for this ritual is the Autumn Equinox, performed facing north after confessing transgressions, then petitioning the Dark Warrior and the Four Duty Officers. The text emphasizes these seals inherently contain profound mysteries, warning against unnecessary embellishment that would distort Daoism's salvific purpose.

The second section describes summer calamity prevention. Practitioners must vigilantly observe the four directions for churning clouds tinged with blue, yellow, black, or red—signs of Water essence disturbances presaging hail or violent winds. The ritual begins by petitioning the Celestial August Emperor (supreme Daoist deity), forming the left hand's Wu-position seal to draw three beams from Mars (Yinghuo Star) into the Dantian, visualizing radiant crimson light. Holding one's breath, a cinnabar brush marks the left thumb's base, then channels Tianqi through the four cardinal directions via finger joints—passing through Hai position before circling to Chen position. Performing Yu Steps (a Daoist footwork pattern) while breathless, one chants: "Celestial August Emperor, mover of sun, moon and stars. Mars' brilliance scatters malignant vapors. Upright radiance descends as miasma spirits hide. Through the vast primordial qi's transformations, heaven-earth returns to tranquility." Exhaling, the practitioner directs Tianqi toward the clouds like a sword cleaving mist—blue-yellow clouds foretell hail, while black-red signals storms, requiring constant summer vigilance.

This scripture explains several specific Daoist methods for exorcising evil influences and quelling disasters, primarily involving the use of Gang Qi (a powerful energy cultivated in Daoist practice), Yubu (the Pace of Yu, a special ritual footwork), and talismanic incantations to suppress calamities like fires.

Regarding fire suppression techniques: When encountering a fire, the Daoist priest must trace the upper joint of the ring finger with the thumb while guiding Gang Qi during the designated hour (Chen hour, 7-9 AM). The specific method involves holding one's breath, facing south to perform Yubu footwork, simultaneously reciting incantations and spraying water. During this, one must visualize the radiant light of the Water Star (Chenxing) enveloping the fire's location (the Bing-Ding direction representing the southern fire position), thereby extinguishing the flames. The text particularly clarifies that true conflagrations do not originate from the Fire Virtue Star Lord (the Daoist deity governing fire), and that improper worship of this deity by ordinary people may actually invite disasters.

On harnessing seasonal energies: Each season possesses its corresponding dominant Qi, which can be channeled through specific finger mudras (Jue techniques). For instance, using the "Yang Eye" point (the upper segment of the left thumb) in coordination with the season's dominant Qi can suppress evil influences. In practice, one must first employ Gang mudras to direct Qi through the four cardinal directions before applying it to the target area.

Concerning talisman creation methods: Depending on the Five Phases' cyclical periods, talismans should be crafted from differently colored silks. For example: during Earth phase periods, use blue-green silk to create Three Lights Talismans for suppressing the Wu position; during Metal phases, use red silk for the Geng position; Water phases require yellow silk for the Ren position; Wood phases use white silk for the Jia position; and Fire phases employ black silk for the Bing position. Other directions similarly require corresponding colored talismans to pacify the central region, thereby harmonizing the energies of all directions to ensure peace for people and all beings.

The text also mentions observations of special celestial phenomena: For instance, if colored cloud formations appear in all directions during the summer solstice, this signifies the travel of High Perfected Immortals (gaozhen), who ride chariots of Three Pure Clouds (possibly referring to three types of immaculate cloud energy). Should one observe bluish-yellow luminous Qi coiling like dragons within black clouds, or witness moonlight casting five-colored reflections upon clouds at night—these are all extraordinary phenomena requiring careful observation.

This scripture primarily expounds Daoist cultivation methods concerning the operation of the Five Phases (Wuxing) and techniques for dispelling illness and averting calamities, divided into "Harmonized Movement" and "Restraining Malevolence" sections.

The first section explains the cyclical patterns of the Five Phases: When Ren-water encounters the earthly branches Shen, Zi, Chen, Yin, Wu, or Xu, it signifies an excessively vigorous phase of elemental movement. Conversely, when Yi-wood, Ding-fire, Ji-earth, Xin-metal, or Gui-water meet the branches Hai, Mao, Wei, Si, You, or Chou, this indicates an insufficient phase of elemental operation. Should celestial signs (Tianfu) coincide with annual conjunctions (Suihui) of earthly branches, no special suppression is required. For crafting talismans (Fulu), practitioners must select the first climatic period beginning from the Great Cold solar term, invoking celestial physicians (Tianyi Gongcao) from the upper realms to protect the region, thereby ensuring annual abundance.

Specific practices include: Those born under water signs encountering earth-dominated years (Chen, Xu, Chou, Wei) should activate wood virtue (De) during Mao-year, Mao-month, and Mao-day, crafting Three Radiance talismans (sanctified by sun, moon, and stellar energies) on azure cloth for wearing. Other phases follow corresponding generation-restraint principles, activating specific celestial powers at designated times while coordinating with Six Qi rituals to summon the quintessence of Five Constants (benevolence, righteousness, propriety, wisdom, and faith) to dissolve misfortunes—with Three Radiance talismans proving most effective.

The second section details healing methods: For treating visceral disorders, practitioners form specific hand seals (shoujue) while visualizing corresponding planetary radiance enveloping the afflicted organ. To treat kidney disorders, form the Wei-seal (little finger pressing the third segment of the ring finger) while visualizing nine beams of Jupiter's (Sui-xing) wood-phase light covering the spleen. For liver ailments, use the You-seal (ring finger pressing the third segment of the middle finger) while envisioning three rays of Mars' (Yinghuo-xing) fire-phase light enveloping the lungs. Each organ corresponds to distinct hand seals, planetary light frequencies (wood-nine, fire-three, metal-seven, water-five, earth-twelve), and breath counts. Begin by forming the Mao-seal (index finger pressing the thumb's first segment) to channel celestial light, then transition to disease-specific seals for focused visualization. The text emphasizes that such incantation therapies (Zhuyou) require the practitioner's abundant righteous Qi to manifest efficacy.

These methods embody the Daoist principle of "cosmic-human resonance," harmonizing the body's Yin-Yang and Five Phases through celestial timing, talismanic arts, breath regulation, and focused visualization.

When transmitting the Yuhe Ce (a Daoist cultivation scripture), one must abstain from the five pungent vegetables (onions, garlic, leeks, shallots, and asafoetida) as well as meat and blood offerings. The practitioner must withdraw scattered mental energies and focus on the mysterious realm. Cultivators should purify their mental states, abiding in a condition of serene detachment where the Shen (spirit) can settle. Only after completing these preparations may one hold the scripture adorned with cloud-patterned brocade and establish a sacred covenant with the Three Officials (Celestial Official, Earth Official, and Water Official).

Practice requires treating all beings with impartiality, aiding others with a compassionate heart. When merit is perfected and one's Dao practice is complete, natural ascension to perfection follows with the refinement of cultivation. Should one violate precepts or liturgical codes, they must bear the underworld's judgments—these consequences are self-incurred and cannot be blamed upon the transmitting master.

The Three Officials mandate that recipients must possess extraordinary spiritual capacity. Only when encountering a truly suitable disciple will the Daoist methods manifest effectively, ensuring the teachings' enduring transmission. If transmitted to unworthy individuals, divine protection will be withheld, and underworld retribution will intensify.

(This passage from Daofa Huiyuan (Collected Essentials of Daoist Ritual), Volume 176, emphasizes strict disciple selection, rigorous precept observance, and the dual cultivation of inner nature refinement and worldly beneficence.)