《道法會元》Vol. 196

This scripture primarily records the talismans (Fulu) and rituals used in Daoism for exorcism and ghost capture. It begins by listing the names of various deities (such as Zhang, Huang, Qiu, Li, Zhao, Xu, Lü, Yu, etc.) and the twenty-eight lunar mansions (Jiao, Kang, Di, Fang, etc.), which is a common method for summoning divine protection.

The Golden Character Ghost-Catching Talisman section contains two important incantations. The first commands the Eight Trigrams (Bagua) deities (who govern the eight directions) to capture various types of ghosts, including suicides, those who died violent deaths, and unattended wandering spirits, while summoning the divine generals Pang and Liu to carry out the task. The second emphasizes the authority of the Female Blue Code (an important Daoist precept), ordering celestial soldiers to sound bells and beat drums as they patrol heaven and earth, pursuing malevolent entities regardless of distance.

The Dipper Malevolence Talisman section relates to cultivation methods involving the Seven Stars of the Northern Dipper (the Star Lords of Greedy Wolf, Giant Gate, etc.). Practitioners must coordinate hand mudras (specific gestures like pinching the Si, Wu, and Wei positions) with incantations, invoking the power of different star lords on either yang or yin days. The "Three Platforms" mentioned refer to three primary stars in the Northern Dipper constellation, which possess life-nourishing and protective functions.

The Three Malevolences Capture Talisman specifically targets the "Three Malevolences" (celestial, earthly, and annual malevolences), summoning thunder deities (such as the Thunder God and Lightning Mother) and fire deities (like the Swift Fire Great Spirit) to pursue evil spirits. The term "communicating with the unseen" refers to the ability to connect with the netherworld, while "interrogating ghosts to reveal names" describes the ritual of questioning spirits to ascertain their origins.

These talismans must be used in conjunction with visualization practices (imagining divine forms) and Qi circulation (mobilizing internal vital energy, Qi), strictly following specific timings and directions. The "Two Marshals" mentioned at the end typically refer to the two guardian deities, Marshal Wang Lingguan and Marshal Ma Lingguan.

This scripture records a series of Daoist exorcism talismans (Fulu) and ritual procedures. The main contents include:

First, it describes the incantation for summoning the Five Thunder Generals (deities governing thunder and lightning in Daoism), commanding these thunder gods to swiftly eliminate evil spirits with fiery axes, making mountains and rivers tremble while leaving no hiding place for demons. During the ritual, one must gather celestial Qi (vital energy) from the Heavenly Gate (portal to celestial realms) and infuse it into the talismanic paper.

Next, it mentions drawing the "Nine Auspicious Stars Talisman," which requires specific directional operations: opening the Heavenly Gate, closing the Earthly Door (passage to underworld), preserving the Human Gate (mortal passage), while simultaneously sealing ghostly paths, piercing ghostly hearts, and destroying ghostly abdomens. These operations correspond to the stellar deities of the Big Dipper, including the Greedy Wolf and Great Gate star lords.

The text also records petitions to high-ranking deities like the Jade Emperor, the Three Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and Virtue), and the Nine Heavens, requesting their swift descent to execute demon-slaying missions. After completing the talisman, one must gather golden light energy from the Heavenly Gate.

Subsequent sections detail the creation method of the "Two Marshals' General Talisman": first collecting baleful energies, then dipping the brush to draw the talisman while forming hand seals (mudras). This talisman summons the renowned Daoist generals Pang and Liu, who command the Eight Trigrams (Bagua) directions and lead celestial troops with wind, thunder, and lightning to capture evil spirits. The incantation emphasizes these marshals' authority spanning the Ninefold Heaven above and the Netherworld below, specializing in punishing evil and rewarding good.

Finally, it states that after completing the talisman, one must gather northern Qi and recite a specific talismanic activation chant. This Taiji (Supreme Ultimate) incantation explains the cosmogonic principle of how Yin-Yang energies generate all things. The completed talisman should be affixed to official documents (dié) and entrusted to General Tao (a Daoist guardian deity) for enforcement.

This scripture describes the concrete procedures for drawing talismans (fulu) and summoning thunder deities in Daoist Thunder Magic (a ritual practice invoking thunder generals through incantations).

When drawing the talisman, one must visualize General Tao's appearance: a purplish-black complexion, crimson hair, barefoot in black robes adorned with golden armor, holding an axe in his left hand and a blade in his right. Next, one must gather Qi from the Xun direction (southeast) and dip the brush in ink to inscribe the talisman. The inscription includes the phrase "Heaven's brightness, Earth's brightness, Sun and Moon unite in brightness," a mantra used to summon the Five Thunder Envoys to descend and manifest their power in exorcising ghosts.

Following this, one recites a series of esoteric incantations, including Sanskrit-derived mantras like "Om Vajra Hum," repeating them nine times in a single breath. These must be coordinated with hand seals (mudras) performed in alignment with the positions of the Big Dipper's seven stars (the Star Lords of Greedy Wolf, Giant Gate, etc.), rotating clockwise and counterclockwise.

The summoned pantheon of divine generals is highly systematic: the Vermilion Bird in front, the Dark Warrior behind, the Azure Dragon to the left, the White Tiger to the right, and the Hooked Array at the center—collectively termed the "Three-Five Generals." Special mention is made of three key generals: Tang Hong of the Upper Primordial, Ge Yong of the Middle Primordial, and Zhou Wu of the Lower Primordial, who are responsible for capturing malevolent spirits. When inscribing the talisman, the character "Tao" must be written at its center, signifying the invocation of General Tao into the talisman.

The text repeatedly emphasizes the phrase "Swiftly, swiftly, in accordance with the statutes and ordinances," a common concluding formula in Daoist incantations meaning "Execute this immediately as decreed." It also lists the names of numerous Thunder Department generals, such as Zhang Rong and Huang Fu, all deities tasked with subduing evil entities.

The final section details the powers of the "Eight Trigram Great Deities" (divine beings corresponding to Qian, Kan, Gen, and the other trigrams). Through seven transformations of the talisman, one can: conceal the Six Spirits, eradicate the Four Malevolent Forces, mobilize thunder and fire, execute mountain demons, and ultimately subdue all fifteen categories of malignant ghosts in the world. The text concludes with instructions for drawing the "Marshal Gao Birth-Hastening Talisman," requiring specific hand seals (pinching the Wei position) and the infusion of golden light Qi when wielding the brush.

This scripture primarily expounds on Daoist talismans (Fulu) and cultivation methods for personal protection, exorcism, and assisting childbirth. The core teaching revolves around harnessing the power of the "Three Terraces Star Lords" (San Tai Xing Jun) - three celestial deities governing destiny in Daoist cosmology - for safeguarding one's being and dispelling pathogenic influences.

The opening section depicts two celestial generals (Tian Ding) descending under orders from the Northern Emperor (Ziwei Dadi) to subdue demonic entities. They employ the thunder department's (Lei Bu) formidable exorcistic power for swift elimination of malign forces. Practitioners are instructed to concentrate on visualizing true Qi (primordial energy) during cultivation, causing dark pathogenic energies to dissipate and preventing demonic disturbances.

The central portion details specific childbirth-assisting talismans and procedures:

1. Reciting incantations like "Open the celestial gate, circulate Heaven's essence" to mobilize cosmic energies

2. Creating talismans using "golden light's pure Qi" (yang energy in its most refined form)

3. Employing distinct brushstroke techniques based on fetal gender prediction: continuous strokes foretell a male birth, while fragmented strokes indicate a female

4. Invoking the protection of the "Holy Mother of the Birth Chamber" (Wei Fang Sheng Mu) and the "Great God of Birth Supervision" (Jian Sheng Da Shen) to ensure safe delivery

The text particularly emphasizes the cultivation principle of "the Supreme Unity containing true Qi":

• The cosmic origin manifests as "primordial Qi" (Yi Qi)
• All phenomena emerge from and ultimately return to this singular energy
• Celestially termed "golden light Qi," it manifests in humans as "Dantian Qi" (the energy center three inches below the navel)
• Cultivation must follow the "primordial great Dao" (cosmic foundational principle), concentrating vital energy through the three-inch Dantian

These talismanic practices require coordinated hand seals (shoujue), visualization techniques, and conclude with the standard imperative phrase "urgently, urgently, in accordance with the statutes" (ji ji ru lü ling) denoting immediate execution. Collectively, they demonstrate Daoism's characteristic integration of cosmology, physiology, and esoteric ritual practice.

This scripture primarily elucidates the Daoist practice of the "Qi Talisman" method and its accompanying incantations, used for healing illnesses and exorcising malevolent forces. The core content can be understood through several key aspects:

The text first explains the principle behind the "Qi Talisman": Daoist methods originate from the primordial, naturally clear Qi (先天元气, Xiantian Yuanqi) of formless chaos. During cultivation, practitioners must draw this cosmic Qi into their Dantian (energy center), merging it with their innate vital energy. By harmonizing the Yin-Yang balance within, this method has proven remarkably effective for healing throughout history.

It then details the ritual procedures: one must invoke Marshal Xin Tianjun (one of the Thirty-Six Thunder Generals in Daoist cosmology) to descend with authentic Qi, while aligning with specific directions (the Xun position denoting southeast) and performing the Tian Gang stepping patterns (ceremonial Daoist ritual footsteps). Phrases like "opening the celestial gate and closing the earthly portal" represent standard terminology in Daoist exorcism rituals for warding off malign influences.

The scripture meticulously records the complete healing incantation sequence, including:

1. Summoning the Five Directional Thunder Deities (corresponding to the Five Phases' celestial bodies) along with healing deities like Physician Guo Du and Talismanic Healer Zhao De to descend with vital energy;

2. Employing clockwise or counterclockwise talisman-drawing methods based on whether the day is Yang or Yin (according to the celestial stem-branch calendar's attributes);

3. The cultivation technique of ingesting thunderous Qi—believed to provide protection when inhaled and healing when expelled;

4. Final activation of the ritual through the supreme command of the Thunder Patriarch (the highest deity in Daoist thunder rites).

The Sanskrit-derived mantras (such as "Hong Hu □ Beng Yan Ba") represent esoteric oral transmissions, where each syllable corresponds to specific energy vibrations requiring proper lineage transmission for correct application. This complete ritual system embodies the Daoist cultivation philosophy of "transforming Qi into form and communicating with spirits through incantations," demonstrating how cosmic energies can be mobilized to regulate human Yin-Yang dynamics.

This scripture contains the exorcism incantations and talismanic rituals of Marshal Tianpeng (a Daoist guardian deity), comprising mystical syllables, divine general invocations, and ritual procedures. The content can be divided into three main sections:

The first part features the Tianpeng Spell, employing special syllables like "Om Heng" and "Chi Sha She" to summon divine power. The phrase "Qian Yuan Heng Li Zhen" (Heaven's Creative Power, Beneficent and Firm) borrows from the Yijing hexagram statements to amplify spiritual efficacy. It then enumerates numerous divine generals: Marshal Tianpeng commands the Thunder Department's forces, including the Nine Mysterious Fiery Youth and the Five Ding Officers, described wielding imperial bells and mighty swords capable of vanquishing demons. Particularly emphasized is "three hundred thousand soldiers guarding my ninefold fortress," showcasing formidable protective power.

The middle section details hand mudras and talismanic applications. The ritual master must form the "Yin Seal" (a type of Daoist hand gesture) and direct northern black Qi (representing Water Phase energy) into the talisman. Terms like "golden beam inverted" and "Xuanji Dougang" refer to visualizing the Big Dipper's constellation pattern to create protective boundaries. The talismans must align with cosmic visualizations of "round heaven above, square earth below," harnessing thunder, sun, and moon energies to suppress malevolent forces.

The final section explains practical applications. Burning the talismans within the "Eight Trigrams Boundary" (a ritual warding space) or incense burners can compel ghosts to manifest or possess mediums to reveal names. The closing phrase "urgently as by divine mandate" is a standard Daoist formula indicating immediate execution. The entire ritual must be performed during altar construction (establishing the ritual platform), utilizing the power of the Kuai and Gang Star Lords (from the Big Dipper constellation) to achieve exorcism, spirit interrogation, and related purposes.

In Daoist ritual practice, establishing an altar requires specific procedures and incantations. First, the ritual master closes their eyes and silently recites the Golden Light Mantra, visualizing golden radiance manifesting in the air and condensing into a massive golden pillar of light. Next comes the recitation of the Big Dipper (Beidou) incantations, where each stellar deity possesses distinct powers: the seventh star Pojun (Army Breaker) slays demonic entities, the sixth star Wuqu (Martial Pivot) roars with thunderous might, the fifth star Lianzhen (Chaste and Loyal) guards the celestial court, the fourth star Wenqu (Civil Pivot) governs heavenly mechanisms, the third star Lucun (Prosperity Preserver) emits numinous light, the second star Jumen (Giant Gate) subdues malevolent forces, and the first star Tanlang (Ruthless Wolf) commands the stellar host.

With the left hand concealed in the sleeve forming the Big Dipper mudra, the master visualizes inverting the seven stars upon the golden pillar. They then perform the ritual steps known as "Pacing the Gang and Treading the Dipper" (Bugang Tadou) along prescribed altar paths. Beginning with the Eight Trigrams Gang Mantra, the practitioner describes starting from the Kan position (north), passing through Gen (northeast), ascending to heaven via Qian (northwest), returning to Zhen (east) to mount the Azure Dragon, undergoing trials at Dui (west), finally galloping through Kun (southwest) and Li (south), paying respects to the wind deity at Xun (southeast), and completing the ritual beneath the canopy of the Three Platforms stars (Santai) - crucial auxiliary stars in Daoism.

The Three Platforms Mantra follows, invoking protection from the Upper Platform's Xujing Star for longevity, the Middle Platform's Liuchun Star for soul guardianship, and the Lower Platform's Qusheng Star for audience with the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Each recitation activates the numinous power of these stellar platforms.

At the Qian (northwest) altar position, the master burns the "Nine Heavens Ghost-Capturing Flying Net Talisman" (Jiutian Zhuogui Feizhao Fu) to subdue obstinate demonic entities. Should ghosts approach the altar, additional golden-character ghost-catching talismans are incinerated at the Dui (west) position where Pojun resides, imprisoning spirits beneath this star. The Ruyi Commanding Mantra then summons thunder department generals and the Eight Maleficent Deities (Basha Shen) for ghost-subduing assistance.

Forming specific mudras, the master visualizes red and white qi rising from the incense burner, facilitating spirit possession for interrogating ghosts - a method called "The Inverted Dipper Method of the Jade Pivot" (Xuanji Dou Daotiangang).

For spirit possession techniques: First, the medium (tongzi) extends both hands in meditative stillness. The master guides the medium's hands through incense smoke, folds their fingers, and maintains their trance state. After reciting purification mantras, the left hand forms the Big Dipper mudra while the right adopts either the Maleficent Seal or Sword mudra, silently completing the ritual with final incantations.

(Note: The symbol "□" indicates missing characters in original texts; "Swiftly as the Law Commands" [Jiji rulüling] is a standard Daoist incantation conclusion meaning "immediate execution according to ordinance.")

This passage describes a complete Daoist exorcism ritual for spirit possession, comprising several key stages:

The ceremony begins with the "Axe Splits the Cosmic Axis" gesture, where the ritual master forms a sword mudra (a Daoist hand seal) within their sleeve and makes a symbolic splitting motion above the possessed child's crown. This visualizes the splitting of the victim's celestial gate (heavenly portal) into two halves. The master then recites summoning incantations, commanding the possessing spirit to immediately vacate the body while remaining nearby, ready for further instructions.

Next comes the infusion of Northern Qi (representing the divine power of the Dark Warrior/Xuanwu) through breath techniques, accompanied by visualization of three colored qi masses - azure, crimson, and white - emerging above the child's head. The master coordinates specific time-space orientations (marked by the twelve earthly branches) while forming hand seals and chanting to harness the combined powers of sun, moon, and stars for soul retrieval.

The ritual proceeds with successive recitations of esoteric mantras invoking high-ranking Daoist deities like the Great Emperor of Purple Tenuity (one of the Four Supplements governing celestial bodies) and the Primordial Lord of the Northern Dipper (Big Dipper deity). These include potent Sanskrit-derived syllables such as "Om zha zhe ye" - sacred sounds believed to contain supernatural efficacy in Daoist practice.

When the child exhibits trance-like swaying or mental confusion, this signals successful spirit possession. The master then orders celestial soldiers to escort the ghost into the body for interrogation. Should initial attempts fail, higher-ranking "Marshals" (protective deities like Wang Lingguan) are summoned through urgent incantations to forcibly compel the spirit's compliance.

This integrated ritual system combines mudras, incantations, visualization (cunxiang), and qi-breath techniques, requiring precise sequential execution with strict spatial orientation. The mentioned "Guardian Deities of Fate and Local Land" serve as divine messengers during the ceremony - minor deities governing specific territories within Daoist cosmology.

This text documents the incantations and ritual procedures in Daoist Thunder Magic (a form of lightning-summoning exorcism) for invoking the Celestial Physician Five Thunder Deities and the two Marshal Generals Pang and Liu (Daoist guardian deities). The practitioner summons these divine forces through specific mantras, combined with mudras (ritual hand gestures) and visualization practices to expel malevolent entities and cure illnesses.

The ritual begins with the practitioner summoning the Celestial Physician Five Thunder Deities and Marshals Pang and Liu to descend swiftly, commanding the Thunder Ministry (the Daoist pantheon governing thunder and lightning) to manifest divine assistance. When a possessing spirit (a haunting ghost or demon) afflicts a victim, the practitioner employs talismanic writing and Qi emission (projecting cultivated vital energy) to force the entity to reveal its form and confess the reason for its disturbance.

If the spirit remains silent, the practitioner inscribes specific talismanic characters in a water bowl for the entity to drink, compelling speech. Should this prove ineffective, the secret incantations for commanding Marshals Pang and Liu are repeatedly recited. These mantras contain numerous esoteric syllables like "Hengli" and "Tongyou" — sacred "Jade Sounds" (divine language) transmitted secretly in Daoism — each concluding with the phrase: "By the urgent decree of the Northern Polar Purple Subtle Emperor (a supreme Daoist deity), implement this swiftly as celestial fire commands."

Specialized methods target different types of malevolent entities:

• For souls who died by hanging: The Golden Knife Mudra (a specific hand seal) is traced above the head while reciting "The golden blade gleams sharp, its frost-edged sword," severing the karmic bonds of the noose.
• For headless ghosts: At noon (11 AM–1 PM), facing south, the practitioner emits Qi while chanting the Six Jia and Six Ding (Daoist guardian spirits) Head-Restoring Mantra, visualizing a head emerging from the ground to reattach to the spirit's body.
• For deaf-mute spirits: Specialized Deaf-Mute Opening Mantras are employed (not fully listed in the original).

The entire process emphasizes "visualization" — the practitioner must vividly imagine the deities' forms and intended ritual effects in the mind's eye, synchronizing mantras, mudras, and Qi emission as multifaceted magical techniques to achieve exorcistic results.

This scripture records a Daoist ritual process for summoning deities and exorcising evil spirits to cure illnesses, incorporating multiple incantations and hand-seal techniques. The text describes how the Lord of Eastern Florescence (chief of male immortals), Queen Mother of the West (chief of female immortals), and the Celestial Worthy of Great Compassion (savior from suffering) will bestow sweet dew. The phrase "urgent as laws and decrees" (jiji rulüling) emphasizes immediate execution comparable to legal mandates.

The ritual procedure unfolds as follows: First, the practitioner reports the case details to the deities, then recites the Soul-Awakening Incantation to summon the three ethereal souls (Daoism posits humans possess three hun and seven po) back to their proper positions. Next comes the Life-Preservation Incantation, petitioning the deities of the five viscera to safeguard health. The ritual master visualizes the "divine child" (representing the practitioner's original spirit, yuanshen) emerging from the crown of the head, guiding the three colored Qi energies (blue, yellow, and white) to return to the body and restore vitality, concluding with a head tap to awaken the divine child.

Subsequently follows the secret method of hand-seals to summon celestial generals: The divine child extends its left hand to receive incense fumigation while the practitioner closes their eyes to chant. The incantations primarily invoke the Eight Heavenly Guardians (protective deities), borrowing their power for spiritual communion. Syllables like "Om Hong Hong Zha" represent characteristic Daoist mantra sounds (Sanskrit-dharanis) used to amplify spiritual potency. The practitioner must also trace talismanic symbols invisibly on the divine child's palm while reciting spells like "Mountain Corpse Righteous Qi" to mobilize and concentrate the Five Phases' energies within oneself.

Finally, the ritual summons the renowned protective generals Pang and Liu (Daoism's famous spiritual officers), commanding them to swiftly capture the haunting ghosts. Phrases like "wrenching bones and extracting tendons" metaphorically describe the generals' interrogation methods, while "personally decreed by the Jade Emperor" indicates this operation carries the supreme deity's authority. The recurrent "urgent as laws and decrees" throughout the text underscores immediate execution of divine will, showcasing Daoist ritual magic's decisive character.

These incantations and hand-seals belong to Daoism's Thunder Method (Leifa) system, requiring coordinated visualization, mudras, and talismanic techniques (fulu). They represent specialized ritual technologies ancient Daoist priests employed for exorcism and healing purposes.

This scripture describes a Daoist method of divination and exorcism through hand mudras (specific finger positions pressed on particular areas of the palm). In practice, the ritual master rapidly recites incantations while invoking the divine generals (protective deities) to extend their five fingers, interpreting auspicious or inauspicious signs according to the "Twenty-Four Moving Deities" (twenty-four types of omens). When performed precisely through sequential incantations and mudras, the method proves remarkably effective.

For example: novices ("child practitioners") press the Wu position (southern palm sector) corresponding to celestial deities' Yin position (northeastern sector), while "Eight Offenses Against Earth" (violations against earth spirits) each have designated mudra locations—other cases follow similar analogies. Accompanying verses further clarify the omens' meanings.

The Twenty-Four Moving Deities and their corresponding portents:

1. Qian Heaven (northwest sector): Never suppress forcefully, or fatal calamity ensues—resolve through sincere incense offerings.

2. Three Malevolent Forces (annual, monthly, and daily afflictions) and Grand Duke Jupiter (yearly baleful star): Avoid inauspicious positions to pacify disasters.

3-6. Domestic unrest, offenses against the Kitchen God, or improper construction: Require incense and ritual offerings for resolution.

7-10. Ancestral disturbances, earth deities' wrath, or human curses—notably the ninth warns of minor temple spirits causing mischief, while the tenth mandates interrogating sorcerers through spirit-medium investigation.

11-15. Seasonal imbalances, disturbed graves, mountain and tree spirits (shanxiao, muke), lurking corpse-qi (fushi), or demonic hauntings: Subdue with talismans (fulu) or summon divine generals.

16-20. Drowning ghosts demanding lives, internal/external curses, unfulfilled vows, vengeful spirits seeking debts, or venomous witchcraft: Each demands specific remedies.

21. Planetary clashes: Feverish ailments (Mars or fiery stars' influence) or severe illness (affliction stars' clash) versus chills (Moon's dark asterisms)—all require timely purification.

22-24. Curse backlash, livestock anomalies, or death omens—particularly seeing "both hands holding hemp" (death omen) or head tremors: Immediately draw talismans for exorcism, with the ritual master (faguan) dispatching divine generals to investigate. Those mastering this palm mudra system gain preternatural discernment.

Note:

• "Gang" refers to the Pacing the Dipper ritual steps used when summoning deities.
• "Fuzha" denotes talismanic documents inscribed on paper.

This scripture outlines a complete Daoist Thunder Method (Leifa) cultivation and exorcism ritual, divided into internal cultivation and external application.

The external application focuses on exorcism techniques. The practitioner must understand the principle that "the left hand represents Yang while the right hand represents Yin," and can summon celestial powers through specific hand seals (finger mudras). When the Kuixing (the first star of the Big Dipper) is activated, it can expel evil spirits. Depending on the situation, one may choose to draw talismans (Fulu), issue ritual documents, or petition the heavens. These documents can reach the Supreme Mysterious Dao Emperor (a revered Daoist deity) and ancestral masters, while mobilizing deities like the Director of Destinies (Siming) and local earth gods for assistance.

The internal cultivation details specific practice methods. Practitioners should sit cross-legged in a quiet chamber, with the left hand pressing over the right and the tongue touching the palate. First visualize being enveloped by three-colored clouds (azure, yellow, and white), then guide the Qi from the five organs to circulate around the body three times before returning to the viscera. Next, envision the Supreme Mysterious Dao Emperor seated above the crown, holding a ceremonial scepter (Ruyi), appearing pure as an infant, while a luminous pearl descends from heaven through the crown into the heart region. Then visualize the Dongxuan Ruyi Heavenly Venerable descending amid tri-colored radiance. Subsequently, imagine Marshal Pang descending from the heart to the kidneys and Marshal Liu ascending from the kidneys to the heart, with eight divine generals forming a protective circle when the two marshals meet.

The practice involves coordinated physical movements: rub the hands to generate heat, then massage the face fourteen times followed by the kidneys, stretch the legs until the whole body becomes warm. Then perform "spirit transformation" (Bianshen), tap the teeth eight times, and recite secret incantations. The mantra emphasizes the harmonious fusion of heaven and earth's essence and the balance of Yin-Yang. After chanting, gather the essence of sun and moon—solar Qi during daytime and lunar Qi at night.

The final section describes visualizing the Seven Stars (the Big Dipper's stars like Tanlang and Jumen) manifesting through the facial orifices, along with the "firm grip" (Wogu) hand gesture. The entire practice concludes by visualizing Marshals Pang and Liu meeting between heart and kidneys, while Divine General Qian surges from the right foot to the left foot.

This passage describes an esoteric Daoist practice that combines the invocation of the Eight Trigram Deities (protective deities representing the eight cardinal directions) with Neidan (internal alchemy) cultivation. The practitioner begins by guiding internal energy through specific movements: Qi from the left hand flows to the right foot (corresponding to the Xun position deity), energy from the left foot rises through the toes to the right arm (Gen position deity), right hand energy flows to the left foot (Kun position deity), liver energy surges toward the lungs (Zhen position deity), lung energy counterflows to the liver (Dui position deity), waist energy ascends directly to the crown of the head (Kan position deity), and head energy divides into two descending pathways through the "twelve-storied tower" (trachea) down to the Dantian (lower abdominal energy center).

When a fiery red orb of light appears in the Dantian, the energies of the eight deities merge into one. At this stage, the practitioner experiences alternating sensations of heat followed by cold throughout the body. With eyes closed in meditation, seven golden towers and jade palaces become visible, upon which the Seven Star Lords of the Northern Dipper (Daoist stellar deities) are arrayed, their starlight shining brightly. The practitioner then draws this starlight into the seven facial orifices, forms the Chen-Xu Dipper Seal (a specific hand mudra) with the left hand, and silently recites an exorcism incantation seven times. If no malevolent forces are present, the recitation may be omitted. Next, clear Qi from the Heavenly Gate (Baihui point at the crown of the head) is directed into the light, while visualizing two wrathful deities descending to provide protection.

The practitioner must maintain daily seated meditation for a thousand days, after which the Eight Trigram Deities will spontaneously manifest. To conclude the session, the "Spirit-Returning Incantation" is chanted to summon the original spirit (Yuanshen) back to its position, while commanding the body's deities to return to their respective golden chambers and jade rooms (internal energy spaces corresponding to the trigrams), preparing for future invocations.

The postscript explains the cosmological principles behind the trigrams: Fu Xi observed heaven and earth to establish the Eight Trigrams, wherein the Taiji (Supreme Ultimate) divides into Yin and Yang (the Two Modes), which generate the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), which in turn evolve into the Eight Trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui). This method of "Trigram Spirit-Penetration" aligns with the Dao's generative order—"The Dao begets the One, the One begets the Two, the Two begets the Three, and the Three begets all things"—ultimately forming a complete system encompassing the Three Powers (heaven, earth, humanity), Four Symbols, Five Phases, Eight Trigrams, and Nine Palaces (Luo Shu numerology), with each direction governed by its corresponding deity.

This passage discusses the "Eight Generals" (Ba Jiang) in Daoist ritual practice - eight guardian deities corresponding to the eight trigrams (Bagua), also known as the "Eight Celestial Warriors." Among them, two chief commanders guard the central palace (the middle position), presiding over the eight trigram deities. Each divine general oversees a specific direction and responsibility, commanding their own troops and attendants. These arrangements fundamentally follow the patterns of the eight trigrams, four manifestations (lesser yang, greater yang, lesser yin, greater yin), and the Five Phases (Wood, Fire, Earth, Metal, Water).

This comprehensive ritual system encompasses all phenomena, capable of penetrating profound mysteries, comprehending the arcane mechanisms of cosmic creation, and investigating the unfathomable secrets of spirits. Whether dealing with hidden or manifest matters, it contains essential methods transcending life and death - simultaneously capable of exorcising malevolent forces while protecting the true path, naturally manifesting infinite transformations. Applying these rituals produces immediate karmic responses. Through the ages, spiritual cultivators have relied on this system to refine the Golden Elixir (Neidan/internal alchemy), eliminate internal and external demonic obstacles, ultimately achieving the state of transcending mortal form to become an immortal.

This great method can shake heaven and earth above, and move mountains and rivers below. When manifest, it can subdue dragons and tigers; when concealed, it controls spirits and ghosts. On a grand scale, it assists state governance; on a personal level, it dispels calamities. Its efficacy is beyond measure. Though transmitted since ancient times, few have truly inherited and developed it properly. Now that you've received this teaching, cherish it accordingly. Should you casually transmit it to unworthy recipients or recklessly divulge and profane it, naturally the eight trigram deities will record merits and faults day and night - you should treat this with reverence.

The scriptures state: Those who preserve this teaching receive profound blessings; those who cultivate it may become immortals. If one can both preserve and cultivate it, is this not the greatest merit? This colophon was composed by the 30th Celestial Master (Tianshi) of the Zhengyi tradition, Master Xu Jing (Zhang Jixian), and is included in Volume 196 of the Daoist Ritual Compendium (Daofa Huiyuan).