《道法會元》Vol. 195

Cultivating Daoist practice must follow the innate Dao (Xiandao). Commanding divine generals actually means mobilizing one's own yang-shen (the pure yang energy within the human body). There are three essential elements in transmitting Daoist methods: incantations, gang steps (special ritual footsteps in Daoist ceremonies), and hand seals. Similarly, practicing Daoist arts has three key components: shen (spirit), qi (vital energy), and jing (essential essence) – these constitute the core of the innate Dao. If one merely focuses on external forms like incantations and hand seals without internal cultivation as foundation, success is absolutely impossible.

Master Guan Yinzi (disciple of Laozi) said: The three elements of jing-water, shen-fire, and intention-earth are originally unrelated. Through internal harmonization, practitioners make them intermingle. It doesn't require prolonged time; when one's conduct is proper, the primordial spirit (yuanshen) will naturally respond. The effectiveness of incantations and gang steps comes from their spontaneous execution arising from inner realization – thus a single thought can generate resonance.

All Daoist methods are essentially manifestations of the Great Dao. The Celestial Venerable (Tianzun) teaches that myriad methods ultimately return to the Dao, while Laozi reminds us that even the name "Dao" is but a forced designation. The Perfected Being Bai Yuchan (eminent Southern Song dynasty Daoist) pointed out: True transmission lies in mastering the essential principles – one must gather the qi of the Five Phases (Metal, Wood, Water, Fire, Earth) from the five organs, harmonize the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), return the five qi to the dantian, and concentrate the Three Flowers (jing, qi, shen) at the crown. Specific methods include:

Visualizing the Eight Trigrams (Bagua) in the five organs: Breathing should be calm and deep, with qi entering and exiting the mysterious feminine (xuánpìn, the dantian) like bellows stoking internal energy. Through contemplating the essence of sun and moon, one pays homage to deities, allowing the heavenly hun-soul and earthly po-soul to dwell at the center. Distribute internal qi according to the Five Phases, and nurture the primordial spirit through Bagua visualization:

• Visualize white qi (western metal-po) emerging from the lungs through the nostrils, corresponding to Kun and Dui trigrams, summoning divine generals of Lü and Yu lineages
• Visualize azure qi (eastern wood-hun) emanating from the liver through the eyes, corresponding to Gen and Zhen trigrams, summoning divine generals of Qiu and Li lineages
• Visualize black qi (northern water-essence) flowing from the kidneys through the ears, corresponding to Qian and Kan trigrams, summoning divine generals of Zhang and Huang lineages
• Visualize crimson qi (southern fire-shen) exhaled from the heart through the mouth, corresponding to Xun and Li trigrams, summoning divine generals of Zhao and Xu lineages
• The heavenly hun corresponds to Marshal Pang, the earthly po to Marshal Liu
• Visualize yellow qi (central earth) radiating from the spleen through all body pores – this is the supreme commander governing the entire body

(Note: The "generals of certain lineages" refer to specific guardian deities in Daoist Thunder Rites configured according to Bagua directions)

Zhao Yuanming, a Daoist practitioner, used this principle to deduce that during internal cultivation, the Jing (essence), water, Shen-fire (referring to Yin-Yang energies), and the "intention-earth" (the central spleen-earth) within the human body would coalesce into the state of "Three Flowers Gathering at the Summit" (the convergence of the three treasures—Jing, Qi, and Shen—at the crown of the head). Externally, this manifests as the majestic presence of three divine generals. According to the relationship between the trigrams and Qi (primordial energy), the internal practice of "Five Qi Paying Homage to the Origin" (the gathering of the true Qi of the five viscera in the Dantian) corresponds externally to the arrangement of the Eight Trigram Celestial Guardians (protective deities of the eight directions).

During cultivation, one first visualizes the Eight Trigram Celestial Guardians safeguarding the eight directions, then focuses on the divine marshal generals protecting the left and right arms. Upon concluding the ritual, these divine generals must be reintegrated into the body. As Celestial Master Xu Jing (a revered Daoist patriarch) stated in the Song of the Great Dao: "When the Shen (spirit) wanders outward, it must be recalled in time; when the Shen returns to the body, the true Qi naturally follows." The "outbound Shen" mentioned here refers to the activity of one's own consciousness—though temporarily projected outward, it must ultimately return. The key is to realize the return to the primordial state before the birth of one's parents. Through such cultivation, one naturally attains the state of condensed Jing, gathered Shen, stabilized Hun and Po (ethereal and corporeal souls), and a mind purified to a single thought.

When consciousness abides in a subtle state of seeming presence and absence, maintaining an unbroken awareness, one gains clarity in all directions and penetrates myriad realms. Why then worry about failing to commune with the divine in action? Every person's body inherently holds the shortcut to cultivation, yet ordinary people, ignorant of this truth, toil in vain—how could they grasp its profundity? The human body naturally possesses primordial Jing; when Jing unites with Shen, Shen merges with Qi, and Qi harmonizes with the true nature of the self. Anything not aligned with the true Dao is mere illusion.

When Shen cultivation reaches profound levels, one can penetrate stone, fly without form, enter water without drowning, and walk through fire without burning. Yet it must be noted: Shen relies on the physical form for its existence, and Jing depends on true Qi for its fullness—just as pines and cypresses remain evergreen. The three—Jing, Qi, and Shen—are fundamentally one. Gathered, they take form; dispersed, they return to emptiness. They are boundless in magnitude yet infinitesimal in minuteness. Expanded, they fill heaven and earth; contracted, they hide within the tiniest particle. Their mysteries are inexhaustible, all verifiable truths attainable through actual practice.

The methods of the Dao originate from the natural Qi, free from the conflict of metal overcoming wood, and instead embody the harmony of water and fire (the balance of Yin and Yang). With a tranquil heart-mind, the supreme Dao naturally reveals itself; when the Dao manifests, spiritual powers naturally arise. The "Golden Gate Feathered Guests" (immortals who attain the Dao) commune with the divine through purity of heart, while the "Jade Mansion True Ones" (high-ranking transcendent beings) realize the Dao through emptiness. In cultivation, one must neither cling to Wuwei (non-action) nor force deliberate action; neither rigidly fixate on visualization nor stubbornly adhere to retention. One should transition from intentional visualization to unintentional spontaneity, ultimately reaching the state where form and Shen are both wondrously united with the Dao.

Know that within the body lies a pivotal aperture called the "Mysterious Feminine" (the primordial cavity). This aperture is the root of Shen and Qi, the abyss of emptiness.

This passage discusses several key aspects of Daoist cultivation and ritual transmission:

The profound practice of "Eight Trigrams Inner Landscape" (Bagua Neijing) must be transmitted through direct oral instruction from master to disciple—it cannot be self-taught or guessed at, as that would lead to false understanding. This esoteric method originated with the Western Shu's Zhang Zhenren (likely referring to Zhang Daoling, the first Celestial Master/Tianshi), and through the practice and refinement of Master Liu Zhiqing, has demonstrated immediate and verifiable efficacy.

Two important guardian deities are introduced: The first is the Perfected Lord of "Marvelous Existence, True Response, Embodiment of Dao and Transformational Form" (Miaoyou Zhenying Tidao Bianxing Zhenjun), an incarnation of the Celestial Emperor Star who governs water and fire while rewarding virtue and punishing evil. The second is the Perfected Lord of "Marvelous Dao Manifesting Beneficence" (Miaodao Xianji Zhenjun), an incarnation of the Purple Tenuity Star responsible for celestial water administration and the Tian Gang constellation. These two deities correspond to the primary and auxiliary stars of the Big Dipper (Ursa Major), embodying concepts from the Eight Trigrams (Bagua) and Nine Palaces (Jiugong).

Regarding lineage transmission, several key patriarchs are listed: including the Great Emperor of Purple Tenuity (Ziwei Dadi), the "Naturally Marvelous Dao Celestial Emperor" (Miaodao Ziran Shangdi) who governs the Eight Trigrams, the True Warrior Emperor (Zhenwu Dadi, also known as Xuantian Shangdi), and the 30th Celestial Master Zhang Jixian. The contemporary lineage masters include Zhang Yuanzhen of Mount Qingcheng and Liu Zhiqing, the Golden Palace Left Assistant Perfected Lord (Jinque Zuofu Zhenjun).

Finally, two ritual-executing deities are described: Commander Pang Ling serves as the main marshal stationed in the Central Palace, overseeing the Eight Trigram officers—he must be petitioned before any ritual begins. Deputy Commander Liu Tong handles practical execution, assisting the main marshal in deploying the eight officers and processing ritual documents. This system of divine marshals exemplifies Daoism's characteristic integration of astronomical phenomena, Eight Trigram theory, and deity worship.

This scripture describes the specialized roles of eight Celestial Warrior Generals (Tian Ding Shen Jiang) in Daoist exorcism rituals, each responsible for subduing demons in distinct directions and domains:

The first is Zhang Hong, Demon-Capturing Celestial Warrior of the Qian Palace (northwest). With disheveled hair and bare feet, he wears a red robe on his left side and black on the right, wielding a sacred sword. He commands all divine officers in the ritual arena—including the Five Thunder Warriors (Wu Lei Li Shi) and Jade Maidens (Yu Tong Yu Nü)—overseeing the judgment of spirit offenses and evaluating celestial officers' merits.

The second is Huang Fu, Demon-Binding Celestial Warrior of the Kan Palace (north). He governs all water-related affairs, specializing in subduing aquatic monsters, river demons, and water spirits, responsible for aquatic pursuit operations.

The third is Qiu Zhi, Demon-Shackling Celestial Warrior of the Gen Palace (northeast). He administers affairs of the Lingbao Court, handling medical treatments, talismans (Fulu), and healing herbs. He can summon celestial physicians to heal the sick and liberate wandering souls.

The fourth is Li Ziming, Demon-Torturing Celestial Warrior of the Zhen Palace (east). He specializes in ghostly affairs and wood-element spirits, capable of both summoning rain with thunder and executing tree-dwelling demons.

The fifth is Zhao Feng, Water Demon Celestial Warrior of the Xun Palace (southeast). He oversees meteorological phenomena like wind, rain, and thunder while protecting crops and processing related celestial documents.

The sixth is Xu Yizheng, Demon-Burning Celestial Warrior of the Li Palace (south). Leading fire department deities, he specializes in annihilating demons and purging evil with blazing flames.

The seventh is Lü Qing, Demon-Suppressing Celestial Warrior of the Kun Palace (southwest). He manages residential geomancy (Feng Shui), Tai Sui prohibitions, and land/mountain spirits, handling petitions related to dwellings.

The eighth is Yu Bi, Demon-Slaying Celestial Warrior of the Dui Palace (west). Charged with executing malevolent ghosts and compensating talisman messengers, he also controls rain rituals and subdues metal-object spirits.

The scripture concludes by listing numerous medical-system generals—chief celestial physicians like Xu Xianding and Zhao Bangyi, along with five thunder deities on duty including Tian Wenshen—each governing distinct functions in healing and talismanic arts. Together, these divine generals form the complete celestial hierarchy for Daoist exorcism rituals.

This passage describes a system of deities and corresponding cultivation rituals in Daoism. First is the arrangement of several important divine generals:

The two great deities, Southern Heaven's Demon-Dispelling Marshals Gou Suan and Bi Xie, are overseen by Supreme Marshal Zhao Yuanming, under whom serve six specialized officials. Among them are the Spiritual Official in charge of medicine, the Merit Clerk (minor celestial functionary) responsible for healing, and two marshals—principal and deputy—who take turns guarding according to the Bagua (Eight Trigrams) directions. The specific arrangement is: on Jia days, a divine general with the surname Qiu guards the Gen (Northeast) palace; on Yi days, a Li-surnamed general guards the Zhen (East) palace, and so forth, with different generals stationed daily at distinct cardinal points.

Next are the detailed cultivation steps:

First, recite the Golden Light Divine Incantation to purify the mouth, body, and heaven-earth. The gist of this incantation states: The mysterious Qi (vital energy) between heaven and earth is the root of all things; through prolonged cultivation, spiritual powers will manifest. Within and beyond the Three Realms, only the Dao stands supreme. The golden light shields the body, encompassing all phenomena. Reciting it ten thousand times will make the body radiate light, grant divine protection, and even frighten ghosts and demons. The incantation also contains many secret names of thunder deities (with different versions for spring-summer and autumn-winter recitations). It concludes with "May the golden light swiftly appear to protect this perfected one," executed by the command of the Jade Emperor.

After the incantation, draw the primordial Qi (innate energy) from the Celestial Gate to fill the ritual altar while transforming one's physical form. At this point, recite another incantation: "By the decree of the Supreme Vast Canopy Heavenly Worthy, transform my body into divine form, seated majestically between heaven and earth, governing the Bagua directions. Marshals Pang and Liu, heed my command," executed by the order of the North Pole Purple Tenuity Emperor.

Following the incantation, project the Shen (spirit) from the forehead (Third Eye acupoint) and gaze back at one's physical form from the void. Then visualize the body turning into withered wood, burned by thunder-fire, from whose ashes rise blue smoke. Within the smoke, a red star gradually expands, revealing an infant within. This symbolizes the cultivator shedding the mortal body to achieve a body of pure Yang.

(Note: Boxed characters in the original text represent special incantation terms, often onomatopoeic or esoteric symbols.)

This scripture describes the intricate ritual procedures and incantations used in Daoist Thunder Magic (Leifa), a practice for summoning thunder deities to subdue malevolent forces. The ritual master begins by visualizing his unity with celestial deities, forming specific hand seals: the "Zi-Wu Dipper Seal" with the left hand (thumb pressing the Zi position, middle finger on Wu position) and the "Kui-Wu-Zi Dipper Seal" with the right, followed by the "Three Platforms Seal" (index, middle, and ring fingers pressing Si, Wei, and Wu positions respectively).

Next, he recites the Seven Transformations Incantation, each transformation wielding distinct powers: the first shakes heaven and earth, the second rotates sun and moon, the third suppresses the Five Sacred Mountains, the fourth harmonizes Qian (Heaven) and Kun (Earth), the fifth gathers thunderbolts, the sixth commands wind and thunder, and the seventh summons deities from all ten directions, ultimately commanding all evil spirits to submit.

The master then performs the Gangbu (Pacing the Dipper) ritual steps, coordinating incantations to activate the energies of the Eight Trigrams (Bagua) directions: starting from the Kun palace (southwest), moving through Zhen (east), Li (south), Xun (southeast), and concluding at Gen (northeast) to seal the Ghost Gate. During this process, he invokes two thunder generals—Pang Ling and Liu Tong—channeling crimson Qi from the south into the heart and black Qi from the north into the kidneys, achieving the state of "water and fire complementing each other" (harmonized Yin-Yang).

The ritual culminates with a thirty-two-character heart incantation to absorb the essence of sun and moon into the Dantian (Mysterious Feminine Palace), accompanied by secret mantras to balance the Qi of the five directions. The entire ceremony—through complex mudras, ritual steps, incantations, and visualizations—mobilizes cosmic energies to vanquish demons. The phrase "the sun harbors a female crow, the moon contains a male hare" reflects Neidan (internal alchemy) terminology, symbolizing the perfect union of Yin and Yang.

This scripture describes the Daoist Thunder Method (Leifa) ritual for exorcising evil spirits and capturing ghosts, consisting primarily of incantations and visualization (cunxiang) practices.

The first part involves chanting an invocation to summon divine generals:

With utmost sincerity, we invite the Principal and Deputy Marshals, the Eight Palaces’ Celestial Warriors (Tian Ding), the countless mighty soldiers and elite troops, the Five Thunder Generals, and the Six Jia and Six Ding (protective deities). Upon hearing this summons, may they descend immediately. These divine beings can summon clouds and mist, unleash thunderbolts, and cast flames across ten thousand li, leaving no escape for ghosts and demons. They descend from the heavens, patrolling between sky and earth to hunt down rebellious spirits and capture monstrous entities. No distance is too far—they scour every corner, binding and delivering all evil forces. This is done in accordance with the command of the Great Emperor of the North Pole, Ziwei (an important Daoist deity who governs the stars).

Next comes the specific cultivation method:

First, face the northwest and inhale a breath of white Qi (vital energy). Visualize this breath entering the heart, merging with the heart’s fire, then transforming into a white vapor exhaled outward.

Then proceed with deity visualization:

1. Chant the incantation to summon the Left Whirling Brightness Great Spirit (Zuo Xuan Kaiming Dashen), visualizing green and red Qi rising from the crown of the head and taking position on the left.

2. Chant the incantation to summon the Right Pivotal Radiance Great Spirit (You Ji Kaiguang Dashen), visualizing white Qi rising from the crown and taking position on the right. Simultaneously, imagine the stars of the Big Dipper (Greedy Wolf and Chief Star) manifesting in the Chen (east-northeast) and Xu (northwest) directions.

Following this, recite the incantation to "split the Dipper’s handle" (referring to the Chief and Gang stars of the Big Dipper), commanding the execution of evil spirits.

Then form the "mountain" hand seal with the left hand, visualizing the Principal Master ascending from the spine while red light shoots from the left eye, synchronized with the hand gesture. Repeat with the right hand, forming the same seal while visualizing the Deputy Marshal rising from the Mingmen (Gate of Life, a Dantian point) as white light emits from the right eye.

Finally, visualize eight divine generals bursting forth from the "Eight Gates" (eight directions) at the crown of the head, while the surrounding celestial troops mobilize simultaneously.

The incantation includes references to directions and time periods (e.g., "Hai, Shen, Wu"), all serving to activate different Thunder powers—Yang Thunder’s fiery light and Yin Thunder’s electric radiance—to carry out the task of subduing demons and vanquishing evil.

This scripture describes the complete procedure of a Daoist ritual practice. It begins with harmonizing the practitioner's innate Shen (spirit) and Qi (vital energy) with the spiritual energies of external deities, forming an energetic array surrounding the ritual master. The "Spirit Gathering Incantation" is then recited, sequentially summoning:

The myriad deities governed by the Lingbao Tianzun (Celestial Worthy of Numinous Treasure) to converge within the three Dantian (energy centers) of the human body. Next, the divine powers of the Bagua (Eight Trigrams) directions manifest their respective attributes: Li trigram (Southern Fire), Zhen trigram (Eastern Wood), Dui trigram (Western Metal), and other directional qualities. Natural forces including wind, thunder, and lightning are invoked to assist in subduing malevolent spirits.

The incantation concludes with a stern warning that those who disobey the summons will be delivered to Beifeng (the Daoist underworld realm). The entire invocation is sealed with the authority of Ziwei Dadi (Great Emperor of the Purple Tenuity, the stellar deity governing all constellations).

During the chanting, specific mudras (ritual hand gestures) and Thunder Method techniques are employed to activate the congenital Yuanqi (primordial energy) from the kidneys. This facilitates the fusion of one's spiritual essence (Jing-Shen) with the externally summoned divine generals and officers. The ritual then loudly proclaims the descent of multiple deities, including:

• The two presiding marshals of the Bagua Dongshen (Eight Trigrams Cavern Spirits) - Marshal Pang and Marshal Liu
• Eight Bagua celestial guardians
• Healing deities from the Celestial Medical Bureau (including Marshal Zhao and Marshal Xu)
• The Thunder Department's pantheon (Five Great Thunder Gods and others)
• Various divine envoys specializing in healing and karmic retribution

The ceremony culminates in the Threefold Offering ritual, accompanied by esoteric mantras specifically for commanding Marshal Pang (those unique syllables represent secret Daoist Sanskrit-derived incantations). Through this intricate interplay of internal and external correspondences, and the harmonious cooperation between humans and deities, the ritual achieves its purposes of summoning divine forces, dispelling evil, and healing ailments.

This scripture primarily documents the ritual procedures of Daoist exorcism practices, containing multiple incantations and talismanic commands.

It begins with the secret incantation for summoning Marshal Liu (a guardian deity) under the command of the Great Emperor of the North Pole and Purple Subtlety (an important Daoist deity). The chant includes many special phonetic characters, a common feature of Daoist "true words" (zhenyan). Next is the Heavenly Thunder Incantation, which describes invoking the power of heavenly thunder to suppress evil spirits, commanding the dispatched divine generals to act swiftly and return promptly while the ritual master waits before the altar with a sword.

The text then details the ritual steps: after reciting the incantation, the practitioner must engage in visualization (cunxiang, a meditative practice) of the divine generals setting out, forming the "Noon Hand Seal" (a type of Daoist mudra), and visualizing flames engulfing the dwelling. This is followed by harnessing the power of the Greedy Wolf and Giant Gate stars (two of the seven stars of the Big Dipper) to cover the area. Next, the Covering Incantation is recited to cast a celestial net to trap the evil spirits, awaiting the ritual master’s arrival to expel them.

The scripture also records the method for drawing the "Nine Heavens Ghost-Capturing Flying Cover Talisman" (Fuzhao Fu), which requires specific hand seals corresponding to the hours of Yin, Chen, Xu, Chou, Wei, and Wu. The talisman must bear the names of four celestial generals—Xu Zhong, Jiang Ju, Zhao Yu, and Cui Ning—who are responsible for capturing various malevolent entities.

The final section is the Commanding Incantation, which summons the demon-destroying power of the Highest Clarity (Shangqing, the supreme Daoist celestial realm), mobilizing heavenly soldiers and generals to deploy an inescapable net. It warns the evil spirits that resistance will result in their annihilation. Each incantation concludes with the phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulü ling), a common Daoist formula indicating immediate execution.

These contents demonstrate the Daoist exorcism rituals, which integrate incantations, talismans (fulu), hand seals (shoujue), and visualization techniques to manipulate cosmic energies, reflecting Daoist beliefs in harnessing universal forces.

This scripture describes a complete Daoist exorcism and purification ritual, incorporating incantations, hand mudras (shoujue), and talisman (fulu) crafting methods. The entire process consists of several key stages:

First, the "Ghost-Capturing Incantation" is recited to summon the Celestial Warriors (Tianding lishi, Daoist guardian deities), while forming the Jade Mudra (yujue) to command them to swiftly apprehend evil entities. The incantation emphasizes these warriors' ability to traverse the Yin-Yang realms, acting upon the Supreme Deity's decree that must be immediately executed.

The ritual then transitions to purification, where the practitioner visualizes transforming into the Nine Phoenixes Purification Deity (Jiufeng pohun shenjun), a specialized divinity for dispelling impurities, standing atop five-colored auspicious clouds while coordinating with the Golden Light Incantation (jinguang zhou) and Nine Phoenixes Purification Steps (jiufeng pohun gangjue). This segment mobilizes the power of celestial bodies—particularly the righteous Qi of the Heavenly Stem (tiangang zhengqi)—to disperse demonic influences.

When crafting talismans, multiple incantations are employed: the Heaven-Earth Purification Incantation (jing tiandi zhou) cleanses the space, the Golden Light Incantation channels the thunder Qi from the South (representing masculine purity), and finally the Evil-Dispelling Mudra (shawen shoujue) seals the talisman. The completed talisman must be burned in water while chanting to invoke the Three Ethereal Souls (sanhun—youjing, taiguang, shuangling) to descend with their vital energy.

The sprinkling purification requires dipping a willow branch into the talisman water while forming the "Bing Character Mudra" (bingzi fu) to asperge all areas of the dwelling. Notably, the ritual incorporates the vinegar-charcoal fumigation method—a folk practice—demonstrating Daoism's integration with popular customs.

The final section details crafting the Big Dipper Talisman (beidou qixing fu), requiring coordination with the Zi-Wu Dipper Mudra (ziwu doujue) and Golden Light Incantation. The accompanying prayer seeks protection from the Seven Stars of the Dipper, revered in Daoism as celestial lords governing life and death.

Note: The "□" symbols represent missing or secret characters in the original text—a distinctive feature of esoteric Daoist incantations. This integrated ritual combines stellar veneration, thunder magic (leifa), visualization practices (cunxiang), and multiple Daoist cultivation methods, exemplifying the complexity of Daoist exorcism ceremonies.

This scripture describes a Daoist ritual involving talismanic incantations (Fulu) for exorcising malevolent forces and summoning celestial generals. The procedure consists of several key stages:

The first part details the method for using the talisman of the True Lord of the Northern Dipper (a deification of the Big Dipper constellation in Daoism). After reciting the incantation, the practitioner must gather the Qi of the seven stars and infuse it into the talisman. Seven pieces of burning charcoal or heated stones are placed in a wooden ladle or iron, combined with talisman paper dissolved in sesame oil, then quenched with vinegar. This mixture is used to fumigate areas contaminated by foul energies.

The ritual master explains that talismans sometimes fail because evil sorcerers or malicious ghosts have polluted the household with corrupt Qi, preventing celestial deities from descending. In such cases, one must first write the "Bing" character talisman and the "Great Celestial Deity Talisman" to purify the space before summoning Marshal Xu Xun (one of Daoism's Four Celestial Masters) or Marshal Cui Jue (a judge of the underworld) to dispatch divine generals effectively.

Next comes the incantation for the "General Summoning Flying Spirits Talisman," which primarily calls upon two divine generals (Flying Spirit and Flying Spirit Commanders) and celestial soldiers (Tianding). The chant depicts a celestial battle formation: stars above and below manifest simultaneously as heavenly troops deploy cosmic nets to capture various ghosts and spirits alive. It enumerates eight Tianding generals (Zhang, Huang, Qiu, Li, Zhao, Xu, Lü, Yu), each corresponding to one of the Eight Trigrams (Bagua) directions.

The final section specifies which celestial general to dispatch for different tasks: Zhang Hong of the Qian (Heaven) trigram for audience with principal deities, Qiu Zhi of the Gen (Mountain) trigram for soul retrieval in healing, Huang Fu of the Kan (Water) trigram for water spirit exorcism, Li Ziming of the Zhen (Thunder) trigram for capturing wood spirits, Zhao Feng of the Xun (Wind) trigram for rain prayers to save crops, Xu Yizheng of the Li (Fire) trigram for expelling fire ghosts, and Lü Qing of the Kun (Earth) trigram for resolving earth-related taboos. Each task has its designated general.

The entire ritual exemplifies the Daoist talismanic principle of "adapting methods to specific circumstances," employing precise incantations, talismans, and ceremonial sequences to summon appropriate divine generals for resolving different categories of spiritual disturbances.

This scripture describes a Daoist exorcism ritual for capturing malevolent spirits, containing several key elements:

The first part details the summoning of celestial soldiers and generals. Through a specific seven-stage ritual process ("seven transformations"), the priest mobilizes the Celestial Warriors (Tianshen, heavenly guardian forces) who can channel true Qi and manifest their power to apprehend haunting ghosts, bringing them before the supreme Thunder Tribunal (Wulei Kuigang) for judgment. Each transformation serves a distinct purpose - from shaking heaven, earth, sun and moon, to subduing various categories of ghosts, culminating in the delivery of all evil spirits to the Thunder Department.

The second section focuses on talisman drawing. When inscribing the Fulu (talismans), the priest must infuse them with "Primordial Qi" (Zuqi, the primal energy), causing the talismans to emit golden light while reciting command incantations. These spells summon the Flying Talisman General, Five Thunder Generals, and the Six Jia-Six Ding (the Daoist pantheon of guardian generals), ordering them to capture all haunting spirits indiscriminately and mercilessly. The captured entities must then manifest and confess their crimes truthfully.

The text concludes by emphasizing that this is executed under the supreme command of the Great High God (Taishang Shangdi, the highest Daoist deity). The entire ritual demonstrates the core principle of "using righteousness to dispel evil" in Daoist Thunder Magic (Leifa, thunder-powered rituals), employing celestial military forces to suppress underworld disturbances and maintain Yin-Yang cosmic order.