《道法會元》Vol. 211

This scripture documents the Daoist practice of the "Great Method of Generating Celestial Power through the Heavenly Gang (Tian Gang)" and its associated incantations. It primarily explains how to summon the power of the Heavenly Gang Star Lord (the seventh star of the Big Dipper, known as Pojun, a key protective deity in Daoism) through specific rituals.

The opening section lists the full honorific title of the presiding deity: "The Great Sage of the North Pole Heavenly Gang, True Lord of the Purple Court Who Governs the Ten Thousand Realms, August God of Majestic Radiance." This is followed by an invocation chant that describes the deity's awe-inspiring form: with nine eyes, three heads, and six arms, wearing a golden crown and wielding a sword, his crimson robes blaze like fire, illuminating heaven and earth. He commands thunder and holds authority over life and death, riding six fire dragons to incinerate demons and vanquish evil forces. The chant expresses sincere devotion, beseeching the deity to descend to the mortal realm.

Later, a lyric poem titled Man Jiang Hong praises the Heavenly Gang Star Lord: he treads upon fiery wheels, wields axes and bows, his red light soaring straight to the Big Dipper, governing the celestial and earthly cycles. Practitioners must maintain a specific posture (standing sideways in a T-step stance) while facing a particular direction (back to the north, facing east), using secret incantations to draw starlight into the body.

The section titled "Poetic Summary of the Heavenly Gang" reveals key cultivation techniques: the Qi of the Heavenly Gang is the sovereign of all methods. During practice, one must face a specific direction (the "shooting direction"), first harmonizing Yin and Yang within the body (symbolized by the tortoise and snake), then separating the Dragon and Tiger (symbolizing vital energies), and finally circulating them in the Dantian (the Mysterious Pass), aligning with the Bagua (Eight Trigrams) directions. When the essence at the back of the elbows (the Governing Vessel) ascends, golden light will manifest at the crown (the Muddy Pellet Palace).

The "Calculation Rules" specify the timing of practice: starting from the Xu hour (7–9 PM) each month, locate the position of Pojun (the seventh star of the Big Dipper), and the position immediately preceding it marks the Heavenly Gang. Special emphasis is placed on practicing during the transition of solar terms, beginning at the Hai hour (9–11 PM). Mastering this method enables one to command wind and rain.

The final section details the operational steps: determine the direction based on the month, begin calculations from the Xu hour, focus the mind while reciting incantations, and form the Chenwen hand seal (a Daoist mudra using the base of the left ring finger) to draw in the Heavenly Gang Qi and store it in the Dantian. Paired with the incantation "The Celestial Emperor proclaims the decree... ten thousand ghosts submit and hide," it subdues all malevolent spirits.

(Note: "Tortoise and Snake" symbolize the body's Yin and Yang energies; "Dragon and Tiger" represent Jing (essence), Qi (vital energy), and Shen (spirit); the "Mysterious Pass" refers to the Dantian; the "Muddy Pellet" is the Baihui acupoint at the crown of the head; "Chenwen" is a hand seal formed at the base of the fourth finger.)

This scripture describes two advanced Daoist cultivation techniques: the "Method of Drawing Qi from the Heavenly Pivot (the lead star of the Big Dipper)" and the "Sun-Moon Refinement Art," which combine Neidan (internal alchemy) practice with esoteric incantations. The practice involves several precise steps:

First, recite the mantra "Om Hong Hong Hun Da Li Suo Ha" three times. On odd-numbered days (yang days), form the hand seal at the Chen position; on even-numbered days (yin days), use the Xu position hand seal. Face the direction of the Heavenly Pivot star, visualizing seven golden stars the size of bowls shimmering one zhang (about 3.3 meters) beyond the seventh star of the Big Dipper—the central one directly ahead is the Heavenly Pivot.

Next, press the tongue against the upper palate while projecting golden light of ancestral Qi (primordial energy) from the third eye (between the eyebrows) to inscribe a talismanic command in the air, directing it toward the Heavenly Pivot star. Visualize this command transforming into a wrathful sword-shaped flame shooting from the crown of the head, while silently reciting the secret incantation "Heavenly Pivot swiftly draws and gathers" seven times.

Then rapidly inhale three or four mouthfuls of crimson Heavenly Pivot Qi, using the Double Thunder hand seal to guide this energy into the Yellow Court (middle Dantian)—a crucial step for forming the Golden Elixir. Subsequently, draw one mouthful each of lunar (moon) and solar (sun) essences to swallow.

At sunrise, face the sun and click the teeth nine times while visualizing the Solar Sovereign Emperor residing within the sunlight, mentally bowing nine times. Chant "Yu Li Zhen" nine times as the tongue traces talismanic patterns synchronized with the gaze. Inhale nine strands of crimson-golden light, storing them in the Heart Palace (the heart's energy center) to blend with Dantian energy.

During the full moon, perform a similar practice: click the teeth ten times while visualizing the Lunar Empress seated regally within the moon disk, bowing mentally ten times. Chant "Jie Kan Heng" ten times, inhaling ten strands of jade-white moonlight into the Kidney Palace (the kidney's energy center), ultimately fusing the three Qi types (Heavenly Pivot, solar, and lunar) in the Jade Hall (upper Dantian) to coalesce into the Golden Elixir.

The text concludes by noting that mastery of this method empowers talismans for healing. These techniques require proper lineage transmission, involving intricate visualization, breathwork, and hand-seal coordination—representing an advanced synthesis of Daoist internal alchemy and ritual magic.

This passage describes the Daoist ritual process of healing and exorcism through the drawing of talismanic inscriptions (Fulu). First, the ritual master recites the "Incantation for Purifying Heaven and Earth" to cleanse the sacred space, then offers incense while devoutly petitioning the celestial deities. The primary invoked deities include: the Great Sage of the Northern Dipper's Celestial Pivot (Beidou Xingjun), the Destiny Star Lord (who governs individual fate), the Officer for Dispelling Calamities, and the Marshal of Celestial Healing (a divine general for curing illnesses). The master implores these deities to descend the vital energy (Qi) of the Dipper's radiance, empowering the talismans to expel pathogenic influences from the patient.

During the ritual, the master explicitly states that the ceremony is being performed to treat a specific individual's ailment. He petitions for the deities' true Qi to infuse the ritual brush, imbuing the drawn talismans with healing efficacy. Should the ritual prove effective, the patient would gain renewed life, and the master would remember the deities' grace in this rebirth.

The latter section details the specific drawing method and incantations for the Celestial Pivot Talisman. The "Three Platforms Incantation" (Upper Platform, Middle Platform, Lower Platform) corresponds respectively to dispelling misfortune, protecting the body and stabilizing dwellings, and curing illnesses while exorcising malevolent spirits. The "Celestial Pivot Incantation" is used to expel malignant ghosts from all directions, incorporating esoteric phrases like "opening the heavenly gate" and "closing the earthly door." The passage concludes with two Sanskrit incantations (likely showing Tantric Buddhist influence), accompanied by specific hand seals (such as the "mao" and "you" finger formations) to draw nine-rayed crimson Qi and ten-rayed white Qi into the talisman.

The entire ritual exemplifies key characteristics of Daoist talismanic healing: through devout prayer, hand seals with incantations, and drawing upon celestial energies, the inscribed talismans gain supernatural power. The crucial step of "drawing Qi into the talisman" reflects the core Daoist belief that a talisman's efficacy stems from the vital energy (Qi) of heaven and earth.

This passage documents several methods of using Daoist talismans (fulu), including treatments for malaria, infant night crying, and childbirth acceleration.

For treating malaria: First, write six specific characters (唵吽吽喗噠唎□訶) with ink on yellow paper using the Chen hand seal (a Daoist mudra) to draw the red Qi (vital energy) of the Tian Gang star (one of the stars in the Big Dipper) into the talisman. The talisman should resemble an ink blot, symbolizing the suppression of evil spirits. When writing the talisman, lift the brush three times and trace the characters three times on the yellow paper. It can then be folded into an amulet to be worn or have the names of the seven stars of the Big Dipper (魁, 𩲃, 𩵄, 䰢, 魓, 𩳐, 魒) written on the back, followed by anointing it with nine types of Qi. Finally, seal it with the Heart Seal (a specific mudra) and tie it with a red string around the patient’s middle finger—left for men, right for women. During the ritual, the practitioner must visualize the true forms of the Yi and Zhen constellations (two of the Twenty-Eight Mansions) resembling the shape of the Big Dipper, wearing star crowns and holding jade tablets, standing ten zhang tall (about 30 meters), and drawing the Qi of these two stars into the talisman three times.

For treating infant night crying: The ritual master instructs the petitioner to take a tile to a crossroads, break it, and retrieve three fragments. Then, with focused intent, the master writes the talisman, stamps the Heart Seal on the back, and draws in the Qi of the Three Radiances (sun, moon, and stars). The petitioner must go before the kitchen stove and say: "Celestial Master Zhang (Zhang Daoling, founder of Daoism) sends word to the Lord of the Stove (Kitchen God)—please stop the infant’s night crying." Next, the master writes the talisman in cinnabar on yellow paper, performs six hand seals, recites "Great Sage of the Northern Dipper’s Seven Lords, Who Can Resolve the Suffering of Men and Women" seven times, and chants a secret incantation seven times. Finally, the wet nurse burns the talisman to ashes, mixes it with saliva, and applies it to the infant’s navel.

For childbirth acceleration: The talisman is written in cinnabar on yellow paper, infused with the Qi of three chants—Taiyin (Great Yin), Tian Gang (Heavenly Pivot), and Taiyang (Great Sun). The practitioner recites the Full Form Incantation: "Heaven has four seasons, Earth has the Five Phases; the sun and moon are full, the hair and body are formed. The child in the mother’s womb must not harm its mother." The laboring woman holds the talisman—left hand for male infants, right for female. There is also a "Nine Horses Birth-Hastening Talisman," where nine horses are drawn around the talisman while chanting: "Fierce horses gallop forth, swift fire strikes like thunder, breaking stone and opening springs." Two additional talismans are drawn straight down with the brush, infused with Tian Gang Qi, and used in conjunction with the Southern Dipper’s Longevity Star (Nan Dou) and the Zi-Wu (midnight-noon) directional alignment.

These methods all emphasize the need for specific hand seals, visualizations, incantations, and ritual movements, as well as drawing in the Qi of celestial constellations to enhance the talisman’s efficacy.

This scripture records several methods for using Daoist talismans (fulu) and ritual procedures:

The first describes how to make labor-inducing talismans: Seal two round talismans with yellow wax, to be swallowed by the expectant mother in two doses. If labor hasn't begun, only the fetal-calming talisman should be used, never the labor-inducing one. When chanting the incantation, visualize the talisman as the "Great Spirit of Birth Supervision" (Jiansheng dashen), assisting in the safe separation of mother and child.

Next is the ritual for purifying the delivery room: The priest must first fumigate the space with vinegar and charcoal, then burn the "Filth-Cleansing Talisman." This talisman must be inscribed after completing the Heaven-and-Earth Purification Chant, stamped with the five characters "He Ming Tian Di Ri" (Harmonious Bright Celestial Emperor Sun). When burned, it dispels impurities. After swallowing the talisman, male infants will be born holding it in their left hand, females in their right.

The "Celestial Pivot (Tiangang) Qi Character Talisman" requires particular care: Use cinnabar on yellow paper to write it in a single breath. The talisman incorporates the eight trigrams (bagua) positions, each corresponding to different functions (e.g., the Kun position aids delivery, Dui subdues evil, Qian preserves life). While inscribing, visualize white qi from the Celestial Pivot constellation (the Big Dipper's handle) infusing the talisman, selecting either nourishing qi (left) or subduing qi (right) depending on the purpose.

Finally, there are two rituals for the "Rainbow-Severing Method": The priest must stand in stillness, visualizing union with the Celestial Pivot star. Through swallowing qi and transformative steps, one attains the star's divine power. The first method involves imagining bodily heat while using sword mudras to sever the ominous rainbow (yaohong). If ineffective, employ the second method: tread the Seven-Star Pivot Steps (qixing gangbu), holding thatch grass facing the rainbow, again invoking the Celestial Pivot's power to dispel malign forces.

These rituals exemplify characteristic features of Daoist talismanic magic: integrating astral beliefs, qi cultivation, incantations, and hand mudras, all mobilized through specific ceremonial sequences to harness mystical power for practical problem-solving.

This scripture documents the Thunder Magic (Leifa) methods of Daoism, specifically the celestial stem (Tiangang) incantations and ritual procedures, containing two esoteric mantras and their operational steps.

When performing the "Binding Fright Technique," the ritual master must first light incense to calm the mind, regulate breathing, and announce intentions to the divine ancestors. Placing nine- or seven-inch red-black cords atop the incense burner, the practitioner visualizes them transforming into golden serpents of lightning while drawing the vital Qi (生气) from the Celestial Stem (Tiangang, referring to the stellar deities of the Big Dipper). After spraying ritual water onto the cords and channeling three streams of true Qi (真气), the master inscribes talismanic commands (符令) to make them glow like red-hot iron chains. During this process, one must recite the sacred name of "Heavenly Worthy of Universal Transformation Through Thunderous Sounds Responding to the Primordial" (九天应元雷声普化天尊), then wrap the cords—seven coils for men's left side, three for women's right—around hands and feet.

The alternative "Date Charm Technique" requires the master to concentrate vital energy (聚气), imbue the celestial stem's Qi into jujubes, and inscribe talismanic commands seven times. These empowered dates cure illnesses when consumed directly or boiled in well water. Similar divine notification protocols apply beforehand.

The scripture preserves two lineages of Tiangang incantations: The first, called "Thunder Gate Celestial Stem," is a thirty-six-character mantra containing seed syllables like "Om Hong Hong" (唵吽吽). The second venerates the "Great Sage of Celestial Stems, Star Lord of Harmonious Radiance" (天罡大圣合明如意星君), depicted awe-inspiringly: clad in purple robes with three eyes (the celestial eye usually closed), wild crimson hair, and wielding a flaming sword, often manifesting before the Big Dipper.

The recurring phrase "Chiyang Three-Five Arrives for Your Subjugation" (赤阳三五至尔摄) serves as the core secret language for mobilizing Tiangang's true Qi, while "Chen-Xu Dipper" (辰戌斗) denotes specific celestial timings of the Big Dipper's orientation. These techniques are emphasized as "supreme secrets among secrets," highlighting their paramount status in Daoist Thunder Magic traditions.

This passage documents the "Zi-Wu Dou" cultivation method and talismanic practices from Daoist Thunder Magic (a form of exorcism). It explains how to harness the power of the Celestial Pivot (Tiangang, another name for the seventh star of the Big Dipper) through visualization of the Northern Dipper (known as "Kuigang" in Daoism).

The practice begins with visualizing the constellation: during the Zi (midnight) or Wu (noon) hours—considered the most energetically potent times—one imagines a red-glowing star between the Chen (dragon) and Xu (dog) positions on the compass. After silently reciting esoteric incantations, the practitioner directs their intention to break through malignant Sha Qi (noxious energies) using Zi-Wu directional forces, allowing the starlight to reflect upon their heart center. With eyes closed and spirit concentrated, they swiftly inhale the stellar energy through nose and mouth, circulating this luminous Qi (primordial energy imbued with light) through their body's meridians.

The text then details the creation of the "Three Platforms Talismans" (Fulu): the Upper Platform talisman in yellow dispels misfortune, the Middle Platform in white protects body and home, while the Lower Platform in blue specifically treats spirit-induced illnesses. Wherever these talismans are placed, they manifest the authority of the Celestial Emperor's Dipper Stars, annihilating malignant entities from all directions. A single inhalation of the light emanating from these talismans makes all ghosts prostrate and hide. The ritual concludes with rapid recitation of a six-word mantra to activate the talisman's power.

The latter section provides specific incantations: The spell "Celestial Pivot Great Sage, Revered Deity of the Army-Shattering Star" invokes the seventh Dipper star (Daoism's god of war), beseeching his might to destroy evil forces—terrifying demons while simultaneously healing ailments. Practitioners must accompany this with Gang Steps (Daoist ritual pacing), moving through prescribed directions.

Finally, it explains how to determine the "Gang Direction" (optimal ritual orientation): each month begins calculations from the earthly branch "Xu" position. For instance, the first lunar month starts at Yin (tiger), counting clockwise to the hour-corresponding palace—a method blending Big Dipper calendrics with Qimen Dunjia (an ancient divination system).