《道法會元》Vol. 198

The Daofa Huiyuan (Compendium of Daoist Rituals), Volume 198, records the mysteries of the "Golden Fire Celestial Warrior Method of the Divine Empyrean." The essence of this cultivation practice lies in the "Preserved Immortal" realm, whose core resides in the "Western Terrace" (a celestial institution), the arcane mechanism of which manifests through the "Fire Bell" (a ritual implement), with its profound mystery embodied in the "Celestial Warrior" (divine general).

The Palace of Fire Bells resides beneath the sun, collectively called the Courtyard of Flowing Fire, Hall of Cinnabar Yang, and Realm of Crimson Brightness, governed by the Jade Pure True King, the Great Emperor of Divine Empyrean. Within its left chamber dwells a divine being condensed from the ninefold yang qi (vital energy) of the Divine Empyrean's supreme purity. This Celestial Warrior originates from the spiritual essence of the six stars of the Zhang constellation (Lunar Mansion), named the Golden Fire Celestial Warrior. Corresponding to the Moon Deer (Zhang constellation's symbolic animal), it takes form by absorbing the clear qi of the lunar essence. Thus its divine visage appears dignified and handsome: with emerald-green hair and eyebrows, clad in crimson official robes, wearing vermilion yang boots, wielding an Imperial Bell (ritual implement) capable of spewing flames. It commands four Fire Bell Youths: Golden Light, Jade Light, Auspicious Light, and Radiant Light—each holding fire bell implements—and leads 810,000 female soldiers who patrol the Divine Empyrean realm, driving thunderbolts and traversing the celestial void.

The Celestial Warrior's original name is "Zhong" (Loyalty), whose nine-stroke character symbolizes the nine celestial layers. Scriptures state that among the five qi, the central upright qi of Divine Empyrean is most crucial. When practitioners' minds unite with this Celestial Warrior's righteous qi, they attain the luminous state of "yang radiance illuminating the moon." "Zhong" represents uprightness, sincerity, and trustworthiness, hence this warrior is also called "General of Celestial Trust."

The Divine Empyrean method comprises five realms: Celestial Immortal, Divine Immortal, True Immortal, Flying Immortal, and Preserved Immortal. Among these, the Preserved Immortal realm is most authentic, with the Fire Bell implement and Golden Fire Celestial Warrior at its core. This divine general can command myriad methods—through single-minded resonance, practitioners may manifest countless transformations. Successive generations of masters have regarded the Golden Fire Celestial Warrior method as fundamental, its talismanic seals possessing miraculous effects for self-cultivation, soul refinement, exorcism, ghost capture, and health protection.

This scripture expounds the mystical powers and divine hierarchy of the Shenxiao lineage (a major Daoist school of the Song Dynasty). Practitioners mastering these arts could perform miraculous feats: slaying demons, curing plagues, summoning winds and rains, praying for clear skies, stopping underground springs, and dismantling unholy temples. It mentions a divine mirror that reveals malevolence and a precious seal capable of aiding ascension to immortality, even safeguarding pregnancies and resolving difficult childbirths.

A cultivator must first refine body and mind while stabilizing their household before exercising these demon-expelling powers. The essence lies in focused cultivation of one's spiritual nature. Upon obtaining these methods, practitioners must guard them prudently, never transmitting them carelessly to unworthy recipients.

The text then introduces Shenxiao's three primary deities:

1. The Patriarch: Jade Clarity's True King of Eternal Life (a supreme Daoist deity governing thunder), revered as "Celestial Worthy Who Commands Heaven's Origin and Sageliness"

2. The Mystic Teacher: Azure Clarity's Upper Purity King of Azure Radiance (Savior from Suffering), honored as "Celestial Worthy Who Hears Cries and Relieves Suffering"

3. The True Teacher: Cinnabar Clarity's Great Purity Han King (Deliverer of Humanity), venerated as "Vermilion Mansion's Celestial Worthy Who Delivers from Fate"

The scripture elaborates on a celestial army called "Fire Ministry's Heavenly Warriors." Their commander Zhang Zhong appears mighty: jade-green hair, jade-like countenance, clad in crimson brocade with golden floral patterns, wearing golden chainmail and red boots, wreathed in flames. He holds a golden bell in his left hand and a fiery sword in his right, riding either a phoenix or fire dragon.

Four Fire Bell Youths (Zhang Daozhen, Zhang Daoming, Zhang Daosheng, Zhang Daochang) accompany him—all with green hair in topknots, dressed in red-and-green garments, wielding swords in their left hands and shaking bells in their right. They command 810,000 female fire-bell soldiers wearing floral leather helmets, crimson robes with golden armor, standing guard with weapons.

Finally, the text describes the potency of the "Heavenly Warrior's Jade Talisman" (a type of fulu): summoning thunderbolts, subduing demons, and marshaling Fire Ministry deities (like Jade Maidens and Fire Generals) to obey commands. These spirits possess both obedient and rebellious natures, requiring cautious deployment.

This scripture outlines a complete Daoist Thunder Ritual (a method for summoning thunder to exorcise evil), primarily containing key instructions for invoking fire deities and performing the Gangbu (a sacred Daoist stepping pattern).

First, it enumerates various fire deities: divine soldiers of the fire department such as the Fire Wheel, Fire Beasts, and Fire Ravens, along with higher-ranking deities like emperors and perfected beings who command them. These deities all wield fiery swords, including figures like the Flame Lord and the Great Fire Bell Deity, who swiftly incinerate malevolent forces. The ritual requires drawing specific talismans (right-side fu) in conjunction with the eight trigrams (Bagua) directions.

Next, it details the Gangbu stepping method: Before performing the ritual, one must conceal their form (hidden appearance), otherwise it becomes ineffective "corpse steps." The specific method involves forming the Thunder Hand Seal with both hands pressed against the waist while gazing upward toward the southeast and reciting an incantation to summon fierce winds. The chant invokes the "King of All Thunders" (a principal thunder deity), with three repetitions of the action triggering thunder across a thousand miles.

The scripture then describes the complete thunder-moving process: Qi is circulated upward from the Jiaji (a back acupoint), with the eyes fixed on the Mao position (east), while reciting thunder incantations to summon lightning and flames. When flashes of lightning appear in the southern sky, one must chant phrases like "Heavenly fire blazes, earthly fire flares" to command the Thunder God. The ritual concludes with the closing phrase: "Golden Fire Bell of the Crimson Heavens, by the sacred decree."

The final section contains an incantation for summoning local earth deities, demanding the swift attendance of the Land Gods from the Jade Purity Palace of Divine Empyrean (a celestial Daoist institution). During the ritual, the left hand forms the Chen Seal while the right hand rests on the hip.

This scripture records the liturgical ritual for summoning deities in Daoist practice. The main content is divided into four sections:

First is the invocation of the merit officials (Gongcao, divine messengers responsible for delivering documents in Daoism). The ritual master recites incantations to summon the Mysterious Jade Officials of the Jade Clarity Palace (one of the Three Pure Realms, Sanqing) who oversee celestial petitions, requesting them to swiftly manifest their divine power and act according to the decree of the "Golden Fire Bells of the Cinnabar Firmament."

Next comes the summoning of the Plain Maiden (Sunü, a Daoist goddess). Through specific hand seals (left hand forming the Chen pattern seal, right hand resting on hip) and focused visualization with utmost sincerity, the master calls upon this formless divine maiden to deliver his memorial of devotion to the celestial court.

The third section involves the ritual to summon the Fire Bell Divine Generals. The master first pays respects to the merit officials and Plain Maiden who have already arrived at the altar, then invokes the Golden Fire Celestial Warriors and Fire Bell Marvelous Marshals of the Shenxiao lineage (a Daoist Thunder Method tradition), along with their retinue including Fire Bell Youths, female soldiers, and thunder officials, demanding their immediate attendance at the altar for service.

The conclusion presents the complete general-summoning incantation. The master declares himself as acting under the decree of the Jade Emperor of Divine Empyrean (a supreme Daoist deity), commanding all celestial and earthly spirits with authority to exorcise evil, eliminate monsters, punish wickedness, and reward virtue. Through specific visualization techniques (envisioning the six stars of the Zhang constellation transforming into fire bells), combined with hand seals (Wu pattern seal) and breath regulation, the master ultimately summons the Golden Fire Celestial Warriors and Fire Bell Marvelous Marshals to descend upon the altar. The entire ceremony emphasizes the urgency of "swift summoning and immediate arrival," embodying the distinctive Thunder Method (Leifa) characteristic of "commanding deities and dispatching generals" in Daoist practice.

This scripture describes the esoteric method of summoning thunder deities in Daoist Thunder Rituals using the Fire Bell (a ritual implement). The core technique involves combining the body's true fire with celestial fire Qi (vital energy), mobilizing thunder power through specific incantations and hand seals.

The practice unfolds in several stages: First, press the tongue against the palate while mentally tracing the character for "fire" in the three fire-related temporal directions - Si (southeast), Wu (due south), and Wei (southwest) - corresponding to the hours of the Snake, Horse, and Goat. This concentrates the fireball energy. As the fireball vanishes, immediately recite the "Harmonization Incantation" to summon the Southern Pole Fire Bell Golden Fire Heavenly Warrior (a thunder deity) from the Xun palace (southeast) to descend at the Li gate (southern fire position).

The incantation emphasizes "using the heart as commander and Qi as divinity," meaning one guides primordial Qi through intention. The three secret syllables "Hong Xuan He" must be memorized silently. Through the breathing method of "inhaling to form the elixir, exhaling to manifest divinity," celestial energies merge with the practitioner. Then use the Sword Seal (a specific finger mudra) to direct the deity to guard above the incense burner, followed by covering with the Dipper Seal (Big Dipper hand gesture).

Different incantations are employed according to the day's Yin-Yang nature: on Yang days recite "Heng Hong Hua La Jiu Jing She," while Yin days use "When thunder's might stirs, it startles all beings." Finally, chant the "Twofold Fire Bell Incantation" to summon the Thunder Fire True Lord, depicting the deity leading fiery troops bearing wind, fire, thunder, and lightning powers - causing malevolent spirits to vanish without trace, ultimately reduced to ashes.

This complete ritual synthesizes:

1. Internal true fire cultivation (tongue position, fire character tracing)

2. Temporal-spatial orientation (fire hours/directions)

3. Esoteric mantras (Hong Xuan He etc.)

4. Hand seal applications (Sword Seal, Dipper Seal)

5. Deity summoning (Golden Fire Heavenly Warrior, Thunder Fire True Lord)

6. Yin-Yang day differentiation

It exemplifies the Thunder Method principle of "internal refinement forms the elixir, external manifestation reveals divinity," integrating inner cultivation with outer ritual to commune with cosmic energies through precise ceremonial forms.

This passage describes the summoning ritual in Daoist Thunder Magic (a form of exorcism invoking thunder deities), which involves several key steps:

The ritual begins with an incantation summoning General Fire-Bell (one of the thunder deities). The master commands all demons, evil spirits, venomous dragons, and malevolent entities to be captured and cast into the fire-wheel to be reduced to ashes, never to be reborn. The phrase "urgently, urgently, in accordance with the statutes" (a common Daoist command meaning immediate execution) then summons celestial maidens and female warriors, declaring that the Qinghua Taiyi Fire-Bell edict from the Shenxiao School (a major Thunder Magic lineage) has been issued from the Heavenly Court, and all deities must obey.

Next, the ritual summons two thunder envoys: Cui Xuan and Xiang Di (specialized fire-deploying thunder generals). The master points a fire-sword toward the Three Pure Ones (the highest Daoist deities) and commands thunder-fire to fill heaven and earth, ensuring all evil forces perish. Terms like "tì wǔ" and "wén" in the incantation correspond to secret hand-seal techniques.

During visualization (imagining the deities' forms): Envoy Cui wears a cross-legged military cap (Song dynasty style) with a yellow headband, a red robe with golden armor, wielding a fire-sword, standing atop blazing flames. Envoy Xiang has similar attire but with a red headband, forming the "Chen" hand-seal with his left hand (a Daoist mudra) and holding a torch in his right.

The master then performs a series of esoteric operations: surveying the four directional mountains, gathering the righteous Qi of the Heavenly Stem (collected between 7–11 AM), mobilizing the Samadhi True Fire (activated at noon), and blending it with the lightning-fire (associated with the 9–11 AM period), celestial-earth fire, and mountain-fires from all directions (each corresponding to specific times and orientations), culminating in exhaling to release the fire.

The formal practice protocol requires the master, before handling major cases of evil influence, to visualize jade-green Qi in the southeast corner of a quiet chamber, tap the teeth three times, stamp the ritual seal three times, form the "Chen" hand-seal with the left hand, and the sword-seal with the right hand resting on the hip. The master first summons the local earth god (guardian deity), merit officials (divine messengers), and the Plain Maiden (a female immortal) for assistance. Humbly referring to themselves as "an ant-like insignificant body," the master acknowledges their limited wisdom while emphasizing their ritual duty, earnestly requesting the deities to report the case to the Three Master Teachers (the lineage's three ancestral thunder masters) and the celestial armies.

Note: Parenthetical content mostly consists of esoteric oral transmissions within Daoist lineages, involving directional alignments, timing, hand-seals, and other operational details reserved for master-disciple transmission.

This scripture describes the complete ritual process performed by a Daoist priest. The priest first reverently invokes the descent of golden light, fire bells (Daoist ritual implements), and auspicious jade qi (vital energy) to empower himself. This blessing clears his consciousness, harmonizes body and mind, enabling him to command the Thunder Department's divine generals, subdue demons, and effectively execute talismanic arts.

The text then details the priest's visualization practice (cunxiang, meditation): envisioning the merit officials (heavenly messengers), the Pure Maiden (goddess), and earth deities holding vermilion brushes and jade registers to record his petitions, then riding fiery clouds to ascend to the celestial realm. During meditation, he visualizes parting clouds revealing distant palaces constructed of jade and emerald, with the True King (high-ranking deity) seated at the center and the Azure Splendor Emperor's jade-green palace to the left.

Continuing the visualization, the priest arrives at the celestial palace named "Jade Court of Divine Empyrean," where the Fire Master (deity of the Fire Department) sits enthroned. Immortal attendants guide him to present memorials to the True King, who then emanates myriad golden rays from his throne. These lights enter through the priest's crown point, transforming him into a zhenren (perfected being). The scripture meticulously describes each mudra (hand seal, including Chen and Li patterns) and its corresponding visualization content: envisioning auspicious clouds enveloping him, ascending through nine heavens, receiving jade registers, absorbing golden light, and other cultivation stages.

The final section contains incantations for summoning the "Jade Marshal" (guardian deity) to protect the ritual altar, invoking the essence of thunder and fire to safeguard the sacred space. The text specifically notes that such advanced rituals should only be used against exceptionally powerful evil entities, not for ordinary circumstances.

Note: The mentioned "Chen pattern" and "Li pattern" refer to specific finger positions in Daoist mudras, each corresponding to distinct visualization content and magical efficacy.

This passage describes several Daoist ritual techniques and visualization methods, primarily concerning exorcism and subduing malevolent spirits.

The first section explains how a ritual master (fashi) transforms the surrounding environment through visualization (meditation). The practitioner must first visualize inhaling the Celestial Warriors' True Form Talisman (a type of fulu), using nasal breath to draw the talisman in the air. Next comes the visualization of Celestial Warriors (tianjie divine generals) riding nine-headed crimson luan birds arriving from the south, traversing the four directions amid thunder and flames. The practitioner then imagines their dwelling transforming into a cavern of thunderfire with Fire Ministry deities presiding, their bed becoming a thunder chest, domestic animals turning into divine beasts, and the surroundings transmuting into a fortress of flames. This depicts the master's meditative ritual to enter sacred space.

The second part details countermeasures against evil sorcerers (xiewu). The master begins with a series of hand seals (thunder mudras), starting from the waist while visualizing two streams of black Qi surging from the kidneys, passing through the heart before transforming into flames at the tongue's tip. Celestial Warriors arrive riding nine-headed crimson dragons breathing fire to clear the path, while yellow Qi from the spleen forms a golden bridge. When entering a patient's home, specific hand seals (yin dipper and zi-wu dipper positions) combine with visualizations of Celestial Warriors deploying celestial nets. Confronting an evil sorcerer, the left palm rubs the forehead clockwise three times while silently reciting the incantation "Jade Decree Golden Light Solar Essence Capture," visualizing the forehead becoming a fiery mirror with golden light shooting from the eyes to illuminate the sorcerer. Another method involves inhaling Qi from the northwest through the left nostril while visualizing a golden qiu (single-horned dragon) breathing fire and using fiery bells to illuminate the sorcerer's heart and liver, nullifying their magic. For complete eradication, a petition must be submitted to the Celestial Emperor.

The third section, "Jade Commander's Net Deployment for Spirit Capture," presents another ghost-catching technique. Using specific left-hand seals (shen-si-hai to yin-mao dipper movements) with incantations, the master visualizes casting a golden fiery net enveloping heaven and earth to trap spirits before capturing them with seal techniques. These methods all emphasize the coordinated use of visualization, hand seals, and incantations.

This scripture primarily expounds on several thunder deities' names and their application methods in Daoist Thunder Magic (Leifa), along with specific ritual operations for exorcising evil spirits and curing illnesses through fire mirrors and fire prisons.

First, it enumerates five types of thunder: Celestial Thunder (located in the Hai position), Divine Thunder (Wu position), Dragon Thunder (Chen position), Water Thunder (Zi position), and Earth Command Thunder (Yin position). Each thunder possesses distinct characteristics—such as crashing thunderbolts (Xun position) and miraculous transformations (Yin position)—capable of swiftly eliminating malevolent forces. When performing the ritual, practitioners must form the Thunder Mudra (a specific hand gesture) with five fingers, moving both hands simultaneously toward the direction where evil spirits reside.

Next, it introduces the "Celestial Thunder Formation" (also called the Golden Fire Heavenly Warriors Execution Script): visualize the scene of fire and thunder intermingling as celestial soldiers capture harmful ghosts. The concrete method involves using realgar to draw the Heavenly Warriors' True Form Talisman (Daoist Fulu) at the mirror's center, hanging it above the patient's bed curtain with a basin of water placed before the bed facing the fire mirror. Recite the two-tiered Heavenly Warriors incantation nine times each, channeling Qi onto the mirror while imagining it transforming into the Fire Bell Palace (a Daoist celestial abode of fire deities) to seal the Ghost Gate and prevent evil disturbances.

The "Jade Commander Fire Prison Subjugation Method" requires selecting a purified chamber in the southeast (Xun position) and constructing a specially sized "Fire Prison" with new bricks. When signs of demonic activity appear (such as moving bricks or bleeding), the evil can be captured to heal the patient. After completion, the spirit is dealt with according to circumstances.

The ritual master must memorialize the Celestial Court according to protocol. After building the fire prison, recite the Summoning Generals incantation: "Fire Bells, Fire Bells, Golden Fire Heavenly Warriors, crimson-robed and sword-wielding, swiftly manifest your true forms..." to invoke celestial soldiers. Coordinate this with Qi circulation, burn the prison-establishing documents, and offer tea, wine, and vegetarian offerings. Then chant the Heavenly Warriors' Essence Incantation to draw talismans, interrogating captured spirits daily in the prison—their shadows indicate successful capture.

Finally, it mentions reciting the two-tiered Heavenly Warriors incantation to dissolve the fire prison while visualizing the Thunder Fire True Lord (imagining Fire Master dispatching Heavenly Warriors' Direct Emissaries) and the Celestial Messenger Deity (visualizing emissaries hastening to the Xun Palace to summon Heavenly Warriors) commanding fire department troops (envisioning Heavenly Warriors leading fire department soldiers into action). These are concrete ritual operations in Daoist Thunder Magic for deploying divine generals to exorcise evil and heal diseases.

This scripture describes a Daoist exorcism ritual that primarily employs fire-based magic and the power of celestial warriors (Tianding, the Daoist guardian deities) to subdue evil spirits.

The first section details the steps for summoning fire department deities: The ritual master uses specific hand seals (Chen position, middle finger center position, etc.) to invoke fire soldiers and officers (the divine troops and generals of the fire department), creating a ring of blazing flames around themselves. Bells and drums are then sounded to gather spirits, while fire bells (ritual implements) are used to establish a fiery boundary. Thunder-fire magic follows (forming thunder hand seals with both hands), generating a tempest of wind and fire to seal the ghost gate. The celestial warriors lead their troops to surround and capture the evil spirits from all directions, leaving them no escape until they are ultimately incinerated in the fire prison, reduced to ashes. The entire process must be executed swiftly, as rapid as the "Golden Fire Bell Command of the Crimson Heaven."

The second section emphasizes ritual taboos: After the ceremony, official documents (Shenzhuang) must be used to seal the prison gate, and offerings must be handled carefully—never allowing chickens, dogs, cats, women, or Buddhist monks and nuns to see them. The interrogation of spirits (Kaokan) should not be repeated daily; they must be captured immediately upon sight. Prior approval must be sought from the Fire Master (Huoshi), the lineage patriarch, and the celestial warriors.

The third section, "The Jade Commander's Treasure Vessel for Capturing Mountain Spirits," specifically addresses subduing mountain demons (Shanxiao, mountain sprites): When encountering elusive mountain spirits or tree demons (Muke) that resist ordinary spells, a new brick and a purified vessel are used. A talisman of the celestial warriors is inscribed with realgar and affixed to the vessel's base, with the ashes hidden inside. The vessel's mouth is directed toward the patient's bed, while a mirror reflects the empty opening. The master chants incantations toward the vessel as an offering. The section concludes with a spell to summon the celestial warriors, requiring specific hand seals (Yin position, Si position, etc.) and visualization techniques (Cunsi) to envision the Fire Master descending atop the practitioner's head.

This scripture describes an intricate Daoist exorcism ritual detailing the invocation of celestial soldiers (Tianding) to subdue demonic entities. The practitioner must coordinate specific hand seals (Chenwen, Yinwuxuwen gestures), visualization techniques, and incantations to perform the ritual.

First, the adept visualizes their heart-Qi merging with the Xun-wind Qi of heaven and earth, envisioning celestial troops descending on fiery clouds. By exhaling crimson vital energy through the tongue tip, they form flaming clouds in the air, observing the heavenly army mustering with troops of divine youths and maidens. Through precise hand gestures, this power is then channeled into a ritual vase, where the celestial soldiers transform into visions of immortal palaces and jeweled trees.

When confronting malevolent forces, the practitioner cycles through Mao-to-Hai hand seals while visualizing the Green Florescence Emperor (Qinghua Dadi) exhaling vital breath that combines with southern fire energy. This summons the Five Thunder Officials to ride fire dragons for demon capture. The visualization includes crimson dragons charging toward the Ghost Gate to incinerate it, with liver-Qi being projected to rebuke the demons before their complete apprehension.

The adept then visualizes their own transformation into a Zhenren (Perfected Being) entering the ritual vase to pursue demons, commanding celestial troops to deploy fiery bells in forming celestial nets. Ten radiant beams emerge from purgatorial flames as the practitioner shifts through Si-Wu-Wei hand seals, envisioning auspicious flames erupting from the vase to reduce ghosts to ashes, ensuring their eternal dissolution.

Subsequently, the practitioner inscribes the names of the Southern Dipper Lords (Nandou Xingjun) onto talismans deposited in the vase, coordinating with different hand seals to visualize various sacred flames - cinnabar fire, yellow fire, and crimson fire - before finally subduing all demons within the vase through purgatorial conflagration.

Upon ritual completion, incense offerings and prayers confirm the vase's empowerment, requesting celestial soldiers to maintain vigilance. Striking golden bells and jade chimes forces demonic manifestations - powerful entities surrender spontaneously without further command. Possessing spirits are compelled to confess their transgressions through the afflicted's body before their malignant energy is banished to other realms, allowing the patient's hun and po souls to reintegrate. The ritual concludes by burning specially crafted vermilion spirit-money (feiqian jiama) to amplify the exorcism's potency.

This ceremony synthesizes hand seals, visualization, incantations, and ritual implements, embodying the core Daoist exorcism principle of "using divine power to control ghosts" within liturgical practice.

This scripture primarily documents the detailed operational procedures for two types of Daoist talismanic rituals (fulu):

The first section concerns the "Jade Commander's Fetal Protection and Birth Assistance" technique. The ritual master must first inscribe two talismans (front and back) on peach kernels while reciting incantations to summon protective deities like the Celestial Net Spirit Officials. The ritual requires specific breathing techniques (from mao to wu hours, mobilizing lung qi and heart qi) while drawing vital energy from the eastern direction into the talismans. The incantations invoke deities such as the Southern Chang Yellow Blossom and Elder Hanjun to assist fetal development and ensure smooth delivery. Finally, the inscribed talismans are to be decocted with peach wood heartwood and consumed—men holding the talisman with their left hand, women with their right.

The second section describes the "Jade Commander's Spring-Cutting and Water Monster Subjugation" technique for combating flood dragons (jiao) and clam spirits (shen) that wreak havoc in water sources. These aquatic creatures hide in springs causing disturbances. While the Fire Bell Thunder Method (huoling leifa) originally contained specialized "Spring-Cutting Iron Slip" talismans for subduing water monsters, many practitioners erroneously employed the "Golden Fire Celestial Warriors" method instead. The text clarifies that the proper techniques involve specifically designed implements like the South Pole Fire Bells and Cinnabar Sky Flowing Gold Fire Bells to counter aquatic entities.

Note: The frequently appearing phrase "urgently, urgently, in accordance with statutes and ordinances" (jiji rulüling) is a standard Daoist incantation conclusion, expressing the wish for commands to be executed as swiftly as legal decrees. Terms like "chen gesture" and "wu gesture" refer to specific hand seals (shoujue) corresponding to particular time periods in Daoist practice.

This scripture describes the ritual for crafting and employing a Daoist ritual implement called the "Fire Bell" (huoling). The Fire Bell is an iron implement measuring five inches in length (symbolizing the Five Phases), three inches in width (corresponding to Heaven-Earth-Human triad), and three-tenths of an inch in thickness (representing the Three Powers of Heaven, Earth and Humanity). During its creation, realgar (a mineral pigment) must be used to inscribe the "Celestial Warriors Talisman" (Tian Ding fu)—an exorcistic charm—upon the iron tablet, while specific incantations are written on the reverse side.

The incantation primarily summons the Fire Bell's formidable power: commanding flames to blaze fiercely and transform the eight directions, with myriad deities standing guard to eternally dispel inauspicious forces. It specifically invokes celestial warriors like the "Golden-Fire Celestial Warrior" (Jinhuo tianding, a fire department general) and the "Fire Bell Youth Attendant" to subdue malevolent entities dwelling in underground water veins (quanmai) and slay demonic creatures.

The ritual must be performed during auspicious days and hours, with the ritual master burning incense while standing facing south. During the ceremony, specific hand seals (such as the Tiger Seal or Li Trigram Seal from Daoist mudra systems) are employed while visualizing southern flames soaring skyward, fire department masters standing amid blazing spheres, and fire bells filling heaven and earth. The practitioner further envisions the talismanic script transforming into golden inscribed texts illuminating the cosmos, as fire department generals ride crimson dragons spewing fierce flames that infuse the talisman.

Finally, the talisman is cast into water—believed to dry up subterranean water veins (for suppressing evil spirits within). The entire ceremony emphasizes mobilizing the power of fire department deities through talismans, visualization, and precise movements to exorcise evil and eliminate demons. The recurring phrase "Swiftly, swiftly, in accordance with statutes and ordinances" (jiji rulüling) serves as a standard Daoist incantation coda, signifying immediate execution of the command.

This scripture primarily details the operational protocols for two types of Daoist rituals: the procedure for dismantling heterodox shrines and the methodology for rainmaking ceremonies.

Regarding the dismantling of heterodox shrines, strict procedural adherence is emphasized: First, a petition must be submitted to the Celestial Court for approval before taking action. Some inadequately trained Daoists recklessly demolish shrines without prior petitioning. While this may destroy the physical structure, it leaves the malevolent spirits homeless, causing them to plague local communities instead. Such unauthorized actions effectively transfer calamities onto others while violating celestial statutes. Others claim exorcism through simplistic Fulu (talismans), merely suppressing spirits temporarily or worse—allowing ghostly gangs to intercept the talismanic commands mid-process, thereby amplifying wicked Qi. The correct method involves: petitioning the Celestial Emperor to descend divine light (sacred power), mustering celestial troops and generals, promulgating heavenly decrees, inscribing Tian Ding Fu (special talismans summoning celestial soldiers) on roof tiles, selecting courageous individuals to enter the shrine and shatter these tiles, then exiting without looking back—ensuring thunderfire naturally annihilates all lingering spirits.

For rainmaking ceremonies, petitions must be submitted three days in advance to both the Divine Empyrean Jade Mansion (a Celestial administrative body) and the True Lord Fire Master (deity governing thunder and fire). On the ritual day, an altar is constructed to summon celestial soldiers who command thunder and rain. Specific techniques include engraving talismans on iron plates wrapped in blue paper, accompanied by precise incantations. The ritual master ascends the altar reciting the Purifying Heaven and Earth Incantation while performing Yu Steps (ritual Daoist footwork)—each step corresponding to an incantation summoning Xun Winds (southeastern winds), Zhen Thunder (eastern thunder), Dui Rain (western rain), and other natural forces, culminating in lightning-assisted precipitation. The entire process strictly follows the "Vermilion Empyrean Flowing Gold Fire Bell Commandments" (the supreme thunder ministry code).

The text repeatedly mentions the cultivation term "Cun" (visualization)—referring to the ritual master's mental projection of descending deities and their powers during ceremonies, a core meditative technique in Daoist ritual practice.

This scripture records the specific procedures of a Daoist rainmaking ritual. The ritual master must first walk in prescribed patterns (bugang, cosmic steps) to the southeast (the Xun position) to summon the Earth God, minor celestial functionaries (Gongcao), and the Water Goddess (Sunü) for assistance. Next, incantations are recited to invoke celestial soldiers and generals, requesting the Golden Fire Heavenly Warrior (a divine general holding fire bells) to follow the command of the Divine Empyrean Great Emperor (a high-ranking Daoist deity) by shaking fire bells to gather dragon kings for rainfall.

During the ritual, the master must visualize a scene of thunder and lightning with raging storms: thunder gods assembling, the celestial gates opening, wind and rain surging from all directions, and torrential downpours like collapsing mountains to dispel drought demons (Hanba, creatures causing drought) and relieve the people. At each step, specific talismans (Fulu) must be burned in coordination with the Five Phases (Wuxing) directions and incantations: burning talismans facing north (Kan position) to summon heavy rain, east (Zhen position) to spread clouds, southeast (Xun position) to raise winds, and south (Li position) to generate lightning. Each phase requires reciting the "Wooden Youth Divine Incantation" five times while performing the corresponding cosmic steps (bugang).

Preparation beforehand is essential: divination with paper scrolls determines an auspicious date, and the exact hour is selected according to the twelve double-hours (shichen). Only after receiving divine permission can the master formally ascend the altar to perform the ritual. Through talismans, visualization (Cunxiang), cosmic steps, and burning ritual papers, the ceremony mobilizes the power of thunder deities and dragon kings to bring widespread rainfall.

The uniqueness of this method lies in requiring only five Gangbu steps (special ritual footsteps in Daoist ceremonies), without needing the complete "Earth-breaking Thunder-summoning Gang" ritual for efficacy. The Jade Commander's (a Daoist deity) Cun Jin Lian (small ritual container for holding talismans) possesses special powers.

For ordinary households frequently plagued by misfortune, financial loss, or bereavement, using this covered ritual implement can ensure a year of peace and ward off calamities. However, it must be accompanied by scripture recitation and offerings to one’s Benming Shen (personal guardian deity corresponding to one’s birth year). First, a memorial must be submitted to the North Star Deity of the Shenxiao lineage (a Daoist school), followed by petitions to the Tian Ding (heavenly soldiers and generals), Cheng Huang (local guardian deity), and She Ling (earth god). When crafting the implement, auspicious days must be chosen, avoiding inauspicious dates such as the "Five Deaths and Empty Vanquishment."

Specifications for Crafting:

The iron talisman measures three inches and six fen in height, symbolizing the Thirty-Six Heavenly Gang Stars. Yellow silk is used as the material. The tin bottle matches the talisman’s height, with a red silk-inscribed talisman placed inside, beneath which the owner’s Benming details and symbolic "Three Hun and Seven Po money" (paper offerings representing the soul’s components) are recorded. Preparation requires setting up a purified altar and performing water purification rituals (Jingtan, Shuifa) before submitting the various petitions.

On the day of the ritual, offerings of fasting foods, wine, fruits, and incense flowers must be prepared. The priest then performs the Gangbu steps (mimicking the Big Dipper’s pattern) to invoke deities and summon celestial generals. The optimal time for placement is between Chen (7–9 AM) and Si (9–11 AM) hours. If not using Sui Nian Qian (age-specific paper money), ten coins symbolizing the Three Hun and Seven Po may be arranged inside the silk according to ritual rules. If age-specific money is used, it must be wrapped in red silk.

While inserting the soul coins into the talisman, the priest forms the Dou Jue (Big Dipper hand seal) with the right hand and recites the incantation:

"The first Po enters Tanlang (Zi position),

The second Po hides in Jumen (Yin position),

The third Po dwells in Lucun (Mao position),

The fourth Po rests in Wenqu (Shen position),

The fifth Po guards internally at Lianzhen (Chen position),

The sixth Po stands duty at Wuqu (Li position),

The seventh Po anchors at Pojun (Wu position),

With Santai Huagai protecting all directions (Dou Jue).

Only the Three Forms and Five Shadows are true—

By the Heavenly King’s decree, wear the Heavenly Gang."

For women, fourteen Po coins are used.

When holding the bottle, the priest forms the Dou Yin seal with the left hand, exhales Qi, and visualizes fiery bells and auspicious clouds enveloping it. Upon opening the lid, the priest visualizes a connection to the Shenxiao Heavenly Realm, imagining the ritual altar as a golden staircase and jade palace. Finally, the Chen Wen (a specific hand seal) seals the lid, followed by forming the Santai Jue (Three Platforms seal, representing stars of the Big Dipper) by combining Mao Zhong and Dui positions. The priest visualizes the Three Santai Star Lords covering the bottle’s mouth, completing the Yin-Yang Flying Crossing ritual.

This scripture primarily discusses two aspects: the methods for performing thunder-fire rituals, and the transmission history of the "Golden-Fire Celestial Warriors" (Jinhuo Tianding) practice.

The first section details a thunder-fire ritual technique: The practitioner must visualize a scene of fiery clouds and thunderous flames engulfing dwellings, while mentally transforming different individuals into thunder department deities—men become thunder soldiers, women transform into lightning mothers (Dianmu), children turn into fire-bell youths (Huoling Tongzi), and married women manifest as fire-bell female soldiers. Domestic animals are envisioned as various fiery beasts (such as fire lions, fire elephants, fire dragons, and fire phoenixes). These visualized forces are then sealed within a ritual vessel, its mouth covered, followed by the posting of summons for celestial officers. An altar is arranged to command heavenly troops and generals, or alternatively to enlist the protection of city gods (Chenghuang) and mountain deities (Yuebing), all directed according to the practitioner's will.

The second section meticulously documents the secret transmission lineage of the "Golden-Fire Celestial Warriors" method. The author, Master Jade Perfection (Yuzhenzi, abbreviated as "Yu"), spent years in arduous cultivation seeking this dharma. Despite visiting numerous accomplished masters, he never received the complete transmission of Golden-Fire Celestial Warriors, having to make do with combining Celestial Warrior talismans from the Fire-Bell Thunder Method with other fiery incantations. Later, he discovered that later generations had confused Golden-Fire Celestial Warriors with the Fire-Bell Thunder Method, even incorporating elements from the Divine Empyrean (Shenxiao) tradition. Through thorough research, the author found records in the Jade Codex of Primordial Purity (Yu Lü Sushu) confirming that the Divine Empyrean School indeed maintained the Crimson Brilliance Hall (Chiming Guan) and Fire-Bell Palace (Huoling Gong), where exceptionally fierce Celestial Warrior deities were venerated alongside the Swift-Fire God (Xuahuo Shen). This secret method was transmitted from Fire Master (Huoshi) to the Jade Perfection Patriarch Lin Shichen, then successively to Zhang Ruhui, Chen Daoyi, Xue Dongzhen, and Lu Junye. On his deathbed, Lu Junye finally transmitted the complete method to the author, though previous transmissions had been incomplete—often limited to the Celestial Warrior talisman or mixed with other techniques. The author practiced this method throughout his life with just single stick of incense and one lamp, yet attained extraordinary spiritual responses. Ultimately, he compiled his lifetime's learning into this collection.

Note: In this text, "Celestial Warriors" (Tianding) refers to thunder department deities in Daoism; "fire-bell" (Huoling) denotes a fiery ritual implement; the "Divine Empyrean School" (Shenxiao Pai) was an important Daoist lineage during the Song dynasty; and "swift-fire" (Xuahuo) describes rapidly moving fierce fire deities. These secret methods require strict master-disciple transmission and maintain rigorous lineage records.

When these Daoist methods are practiced with sincere dedication, their efficacy becomes remarkably potent, with almost no room for error. Practitioners seeking the highest levels of the Dao need only concentrate wholeheartedly on the prescribed methods to fully attain that state of divine communion where they receive the protection and blessings of celestial beings.

This passage was written by Liu Yu, a "Jade Purity Disciple" (a Daoist practitioner's honorific title) who held the celestial office of Fire Bell Immortal Official (Huoling Xianguan). As the registrar of the Fire Bell Department (Huoling Si, a Daoist divine institution overseeing fire-bell rituals), his words appear in the introductory section of Chapter 198 in the Compendium of Daoist Rituals (Daofa Huiyuan). The text emphasizes the paramount importance of single-minded focus and devoted practice in Daoist cultivation.

[Note: I've maintained key Daoist terminology (e.g., "Fire Bell" for 火铃) while contextualizing institutional names for readability. The structure preserves the original's progression from general principle to specific attribution, and the tone balances academic precision with accessible language.]