《道法會元》Vol. 224

The Collected Essentials of Daoist Rituals (Daofa Huiyuan), Volume 224, documents the esoteric methods concerning the Golden-Armed Circular Light Fire Rhinoceros Immortal (a Daoist guardian deity) and Marshal Ma, the Numinous Officer of Orthodox Unity (Zhengyi). This section primarily describes the origins and iconography of this divine general.

Marshal Ma manifests as an incarnation of the Fire Emperor of the South, taking form through condensed fiery Qi. His awe-inspiring visage features three heads with nine eyes and six arms, with an azure-blue body. Two hands hold fire bells and flaming ropes, another pair grasps golden spears and gold bricks, while the remaining two form the Dipper Mudra (a Daoist hand seal) and wield swords. His countenance appears dark cyan with crimson beard and vertically standing red hair. He wears a golden gauze cap with a red forehead band, dressed in deep crimson robes with golden armor and jade girdle, stepping on emerald boots atop flaming wheels entwined with white serpents spitting fire. Behind him hangs a fiery gourd, accompanied by tens of thousands of fire crows, commanding twelve lieutenant generals.

Originally nameless, this deity acquired the surname "Ma" (horse) because the earthly branch corresponding to the South is "wu" (午), which associates with horses in Chinese zodiac symbolism. The character "wu" (午) combined with the upper component "yue" (月) forms the name "Shengxian," hence adopted as his formal appellation. The Jade Emperor, recognizing his martial prowess, further bestowed upon him the secret name "Xu" (旭), symbolizing the zenith of Yang energy. His two lieutenants—Chen Danian (courtesy name Fuzhi) and Zhu Sengqi (courtesy name Tianxi)—originate from the earthly branches "si" (巳, Great Si) and "wei" (未, Lesser Ji) respectively, bearing the esoteric names "Sen" (森) and "Yao" (垚) as recorded in the Scripture of the Great Treasury Precious Scrolls (Dazang Baoji Jing).

The appended "Song of the Fire Rhinoceros" recounts an alchemical cultivation experience: A practitioner wandered for years seeking Daoist methods until encountering the adept Yun Chuanweng beneath Mount Lü. On a tranquil night of clear breeze and bright moon, the master transmitted methods for exorcising evils and averting calamities. This practice requires visualizing the seed syllable "Hūṃ" at the Li position (heart), activating celestial gate (crown point) energy manifesting from the Xun palace (southeast). Through guiding Qi back to the Dantian, the heart's fire descends to merge with kidney water, crystallizing into the Golden Elixir (Neidan). This elixir ascends through the upper pass (a key Du meridian point) to burst through the crown, ultimately revealing itself in the highest heavenly realm. When the fire elixir penetrates the celestial gate, divine visions appear—fire deities descend astride flaming dragons amidst the sacred syllables "Oṃ Hūṃ" and luminous jade-like radiance.

(Note: "□" indicates missing characters in the original text; "Qi" (炁) specifically denotes primordial energy in Daoism; "Dipper Mudra" refers to ritual hand seals; "Li position" and "Xun palace" correspond to bodily locations mapped to the Eight Trigrams; Neidan practice constitutes a vital Daoist cultivation method)

This scripture details the ritual process of a Daoist priest performing the "Entering the Altar and Transforming into Divinity" ceremony, primarily utilizing fire-based magic and deity summoning techniques.

The opening section explains the essential method of the Golden Light spell: When the golden light shines like the crimson sun, one must absorb it using the Six Yang Qi (referring to the most yang energy between heaven and earth), then channel the radiance into the body through the "Golden Well" (a specific cultivation acupoint). The practitioner should rinse with Jade Liquor (saliva produced during cultivation) and engage in prolonged practice with the assistance of Fire Qi (the fire element among the Five Phases), ultimately attaining longevity equal to heaven.

Next, it describes the incantation for summoning the Fire Department's divine generals: Through Ancestral Qi (primordial energy), one connects with the ceremonial incense smoke while drawing talismans with coordinated hand gestures, commanding the fire talismans to take effect. The talismanic power must penetrate the internal organs, transforming yin energy into pure yang with each stroke. The incantation specifically invokes the "Fire Ancestor" (chief deity of the Fire Department), using the Dui-Kan stepping pattern to communicate between heaven and earth. By focusing Ancestral Qi through the eyes, two divine generals manifest their formidable power.

The text further explains the need to synchronize with celestial timing (the crucial moments in cultivation). When chanting, red light extends for thousands of miles while cold radiance gathers toward the Northern Dipper. Summoning the Four Divine Beasts (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) for assistance can alter the colors of heaven and earth. The Six Southern Dipper Offices and Seven Northern Dipper Luminaries (referring to the stellar deities) will manifest their spiritual presence, with the Three Lights (sun, moon, and stars) and Four Mythical Creatures (directional guardians) all responding to the summons.

The latter portion meticulously records the priest's ritual steps:

1. First form the Sword Mudra (right hand) and Dipper Mudra (left hand), close the eyes while chanting, and proclaim oneself as "Perfected Lord of the Five Thunders" to establish identity

2. Use specific hand gestures to cleave open the Celestial Gate (crown of the head), drawing down Celestial Qi (heavenly energy) to blow upon the body

3. Execute the Wind-Fire Gang Steps (special footwork patterns), sequentially activating the Fire Thunder and Wind Chariot

4. Brush the left hand across the forehead while sounding the ritual drum three times

5. Knock on the gates of heaven and earth to summon ten thousand deities to descend upon the ritual altar

6. Burn incense while reciting the summoning text, specifically invoking Messenger Sun Zhiming from the Fire Rhinoceros Courtyard, along with the four Duty Officers (deities overseeing the year, month, day, and hour) to promptly receive commands

This entire ceremony integrates internal cultivation, talismanic magic, and deity-summoning footwork, exemplifying the characteristic Daoist Thunder Method that combines meditative practice with ritual implementation.

This scripture describes a Daoist ritual for summoning the Marshal of Numinous Officials (a guardian deity), along with the accompanying incantations. The practitioner must first calm the mind and visualize while reciting specific mantras (such as the Sanskrit-derived "Om Hum Bhagavate..."), synchronized with breath techniques: the "Xu" breath corresponds to the liver (green qi), the "He" breath to the heart (red qi), and the "Si" breath to the lungs (white qi). These three colored qi streams coalesce at the ritual altar.

Visualize these qi transforming into three luminous characters—"Om Hum Zha"—which are then inhaled and merged with the three Dantian (energy centers) in the upper, middle, and lower body. The qi is then exhaled from the crown of the head (the celestial Dantian) in the direction of the Big Dipper, materializing into the form of the Marshal with three heads and nine eyes. At this point, the practitioner must also visualize themselves assuming the Marshal’s appearance, seeing fiery clouds in the sky with nine crimson rays connecting to the Marshal’s gaze. Their qi intertwines, forming a rainbow bridge. Holding a golden plaque in the left hand and a jade seal in the right, the practitioner continues chanting mantras (such as "Om Jialou Zha...").

The subsequent "Jade Emperor’s Personal Campaign Mantra" and "General Summoning Mantra" are potent incantations for invoking divine generals, emphasizing the Marshal’s (modeled after the deity Nezha) ability to manifest in multiple forms, exorcise evil spirits, and force malevolent entities to reveal themselves. Those who resist will be delivered to the Northern Feng Hell (the Daoist realm for subduing ghosts). The final "Taiyi Flying Talisman" is a ritual document containing celestial stems and time designations (such as Ding-Chou, Shen, Wu) for various purposes: healing, summoning lost souls, exorcism, and rainmaking. The concluding phrase "Swiftly, as the Mighty Celestial Warriors Command" signifies the urgent and powerful response demanded of the divine forces.

Note: The term "Sha script" refers to talismanic writing with subduing power; "three Hun and seven Po" are the Daoist spiritual energies constituting human consciousness; "Northern Court" denotes the ghostly capital of Northern Feng. These incantations must be performed alongside mudras (hand gestures) and ritual pacing (Bugang, special stepping patterns) as part of the complete ceremony.

This scripture records the ritual procedures of Daoist exorcism and ghost-subduing techniques, primarily comprising incantations, hand seals (mudras), and visualization methods. When performing the ritual, the priest must coordinate specific hand gestures (such as the "mao wen" and "you wen" finger seals), directional orientations (facing east or west), and visualization steps like imagining white light.

For exorcism, the incantation roughly conveys: summoning celestial soldiers and divine generals (marshals) to release white light, shooting a radiant beam from the ghost gate to capture the malevolent spirits. The phrase "Om lingling du she xie" is a secret mantra for suppressing evil, while "suo po he" is a common concluding phrase in incantations. The priest must visualize the fusion of heaven, earth, sun, moon, fire, and water, forming an iron-strong golden city as a protective boundary.

For guiding lost souls (chaodu), a variant of the incantation—"Om lingling du she wang ling"—is used, accompanied by hand seals representing the Twenty-Eight Lunar Mansions and the lunar Qi of the west. The incantation emphasizes compelling the wandering soul to manifest, forbidding concealment, and capturing its spirit.

The latter part contains the command-talisman incantation (recited while drawing the talisman), invoking divine generals (zhifu) from the upper realms to descend. It describes the fierce image of these generals clad in armor, wielding weapons, and riding dark clouds to subdue demons. The incantation demands that evil spirits swiftly possess a designated vessel (tong shen, a medium for easier handling) and mentions the assistance of the Six Ding Divine Generals in apprehending them.

The final section calls upon the divine powers of different deities according to purpose: the Solar Emperor of the Sun Palace, the Lunar Sovereign of the Moon Palace, the Jade Emperor (Yuhuang Shangdi), and the Azure Mystery Sovereign (Taiyi Jiuku Tianzun). For exorcism, the emphasis is on "sever and expel the afflicted body," while for soul retrieval, the focus shifts to "gather the hun and po souls swiftly into the vessel." Both incantations conclude by invoking the overwhelming force to "shake heaven and earth" in capturing evil entities or lost souls.

Note: The "□" in the text indicates missing or illegible characters in the original scripture; "Qi" (炁) refers to the vital energy in cultivation practices; "jue" (诀) denotes hand seals used in conjunction with incantations. These esoteric methods require lineage-based transmission, and the text omits specific details of the finger seals and visualization techniques.

This scripture describes a Daoist exorcism ritual for subduing malevolent spirits, detailing the specific procedures involving incantations, hand mudras, and talismanic techniques (Fulu).

The practitioner must first visualize transforming into a Marshal (one of Daoism's guardian deities), then cast a golden brick to the ground while reciting the spell. This sacred brick possesses divine power to multiply into countless golden rays that form a protective boundary. The incantation invokes the "Primordial Celestial Emperor" (Yuanshi Shangdi) — one of the Three Pure Ones (Sanqing), the highest Daoist deities — signifying the ritual is performed under supreme divine authority.

Next comes the ritual of opening celestial gates and sealing earthly passages to block ghostly paths. Two envoys (Deng Yuanzhen and Ding Wenfu) are dispatched with their spirit armies: the White Serpent General leads vanguard troops to subdue evil entities, while the Crow General's forces follow to capture wandering souls. References to "Mao mudra" and "You mudra" indicate specific finger positions in Daoist hand gestures.

Different incantations apply to varying circumstances: healing invokes the Three Officials (Celestial, Earthly, and Water Officials) to sever pathogenic influences; soul-subduing employs the spell "Heaven captures hun-souls, Earth seizes po-souls, Water gathers spiritual essence." Solar days (odd-numbered) and lunar days (even-numbered) each correspond to distinct stellar deities during exorcisms.

During performance, the ritual master coordinates finger techniques (ticking motions) while visualizing stellar light infusing the talismans. Peachwood tablets and yellow paper bear the inscribed charms, which are then nailed at the Ghost Gate方位 (direction). Reciting esoteric mantras like "Om Xi Wu Du Zha Li She" requires envisioning thunderous might vibrating through the talisman as astral light permeates it. The final visualization involves a blue-robed youth presenting an imperial decree to empower the talisman.

This passage demonstrates the complete integration of four core elements in Daoist ritual practice: incantations, mudras, talismans, and Qi manipulation. It offers concrete insight into the operational methodology of Daoist exorcistic ceremonies.

This scripture records six specific methods of Daoist talismanic magic (Fulu), each with distinct patterns for writing the talismans and corresponding incantations:

The first is the Ghost-Capturing Exorcism Method: Draw three armored horse symbols (a Daoist ritual implement) and a string of coin patterns on the talisman paper, then deliver it to the patient's home. When burning the talisman at the patient's bedside, recite the ghost-catching incantation: "Om lingling, swiftly capture all evil spirits, urgent urgent!"

The second is the Spirit-Possession Exorcism Method: After drawing the talisman, use golden coins and armored horses as offerings to summon divine generals. Only after the generals have captured the evil spirits for some time should you approach the altar to chant the incantation for spirit possession. The chant is: "Om lingling, swiftly seize the evil essence, urgently possess now, urgent urgent!"

The third is the Soul-Summoning Method: Clearly write the deceased's name, birth year, and death month on the talisman, adding the four characters "Om zha jie ji" at the end. When chanting, first invoke the manifestation of Marshal Ma, the Divine Guardian (a Daoist protector deity), then summon the deceased spirit to appear. The lengthy incantation includes invocations like "Divine Guardian Ma, sovereign of ten thousand spirits," concluding with "Om lingling, swiftly capture the wandering soul, urgently appear now."

The fourth is the Life-Soul Retrieval Method: This talisman invites celestial duty officers from the upper realms to descend, slay demonic entities, protect physical form, and retrieve the patient's scattered soul. The incantation mentions "May the three souls (Daoism holds humans have three Hun and seven Po souls) swiftly return to heavenly peace," emphasizing the rapid restoration of the three ethereal souls.

The fifth is the Mountain-Sealing Method: Inscribe the talisman on iron or stone and bury it in the mountain. The chant invokes the manifestation of the Flame Emperor, the Southern Fire God, described with extraordinary features—three heads, nine eyes, and nine golden arms. The ritual concludes by forming the Dipper Seal (a Daoist mudra) while visualizing the divine general entering the talisman.

The sixth is the Cave-Breaking Method: Similarly inscribe the talisman on iron or stone to suppress cave openings. Recite the Great Demon-Subduing Incantation of the Five Emperors, beginning with "Light of the sun," describing how to weave nets of fire, deploying celestial and terrestrial nets from heaven to earth, trapping demons and monsters within raging flames.

This scripture records various Daoist ritual techniques for exorcising malevolent forces, curing illnesses, and averting disasters. It first describes seven suppression methods: using talismanic inscriptions (fulu) carved on stone or iron tablets to suppress evil spirits, combined with visualization (cunxiang) of celestial marshals and generals. Practitioners may witness visions of white serpents spewing fire and rotating wheels of flame, ultimately using these flames to destroy haunted temples. The specific method involves forming the "wuwen" hand seal (a Daoist mudra) while drawing in fiery Qi from the southern direction to energize the talisman.

The eighth nail-suppression method is more detailed: First carve a talisman on stone at the gen position (representing the northeast), add the character for "ghost," recite the "Heavenly Emperor's Dismissal Incantation," and form the "chenwen" hand seal. Then inscribe an exorcism talisman, strike it seven times with an axe while chanting the "Kui to Piao" mountain-character formula, and conclude by reciting a fire-dome incantation to summon southern fiery Qi as a protective enclosure.

For healing, three scenarios are outlined: For common ailments, burn the talisman into consecrated water for the patient to drink while reciting exorcism chants. For epidemics, write a Five Thunder talisman (wulei fu) with black ink on yellow paper, blow celestial Qi through the heavenly gate (crown of the head), then burn it before the sickbed or wear it as an amulet. The accompanying incantation summons the Dipper's Five Thunders, Wind Earl, and Lightning Masters to eradicate the plague. To hasten childbirth, write a vermillion talisman on yellow paper bearing the Southern Dipper's divine name, visualize stellar light, then administer the talisman-pill with flowing water while invoking the Birth-Supervising Deity and notifying the local earth god (tudi shen) to protect the mother.

Two final techniques: For geopathic afflictions (fengshui disturbances), inscribe the talisman on peachwood, strike it seven times with an axe, then nail it to the affected方位 while invoking the Jade Emperor's name to reduce swelling and fever. Clearing rainy weather similarly involves reciting the Jade Emperor's titles. All methods emphasize immediate efficacy through the phrase "urgently as the law commands," embodying the swift characteristic of Daoist Thunder Rituals (leifa) that harness celestial thunder's power.

This scripture describes the concrete methods of Daoist rainmaking rituals, which are primarily divided into two approaches: fire-based and water-based rainmaking.

For fire-based rainmaking, the Daoist priest must visualize the Fire Marshal (a divine general of fire) dressed in red robes and riding a fire dragon. After drawing the talisman (Fulu), they must engage in visualization (Cunxiang), imagining the sky filled with crimson flames, without a single trace of dark clouds. Then, they recite a secret incantation seven times while envisioning the Fire Marshal leading celestial soldiers from the southern heavens to sweep away the gloom from the skies. Finally, they perform the Southern Dipper Step (a special Daoist ritual footwork) to issue the talismanic command.

Water-based rainmaking, on the other hand, requires visualizing the Water Marshal clad in black robes and riding a black dragon. When drawing the talisman, the priest must harmonize it with the essence (Jing) of the kidneys, imagining dark clouds blanketing the sky amid thunder and lightning. After reciting the incantation seven times, they pray for the Water Marshal to lead celestial soldiers from the northern heavens in gathering clouds and releasing rain. Here, the priest must perform the Northern Dipper Step to issue the talisman.

A complete rainmaking ritual requires setting up an altar, preparing banners and seals, and sending petitions to various deities such as the Thunder God (Leigong), Lightning Mother (Dianmu), Wind Lord (Fengbo), and Rain Master (Yushi). The scripture particularly details the method of using the "Fire Rhinoceros Rainmaking Talisman": the priest must visualize the image of the Lunar Sovereign (the moon goddess), form a specific hand seal (Shoujue) with the left hand, and imagine the Marshal in black robes riding a black dragon appearing in the north. While circulating Qi (vital energy), the essence ascends directly from the spine (Jiaji), filling the entire sky. Simultaneously, the priest recites the "Great Thunder Lord of the Universe" incantation, enveloping the entire world in a fine, misty rain.

Note: Terms such as "Wu Wen" and "Si Wen" refer to different hand seal postures in Daoist practice; "Southern Qi" (Nan Qi) and "Northern Qi" (Bei Qi) denote the energies of the south and north; "Thunder Seal" (Lei Ju) is a specific hand gesture; and "Step of the Dipper" (Bugang) refers to the ritual footwork used in Daoist ceremonies.

This scripture primarily expounds the Thunder Method (a Daoist ritual technique for summoning thunder deities to produce rain through talismans and incantations) in concrete operational steps and mantra content.

The text first describes the rain-summoning ritual: during severe droughts, the ritual master recites the "Divine Empyrean Sovereign's Command" mantra while coordinating with the movement of the Five Viscera Qi (internal energies) within the body. At this moment, the Celestial Water Thunder Deity (the thunder department divinity governing rainfall) descends swiftly wielding a divine sword, its majestic power capable of shaking heaven and earth while dimming the sun and moon.

It then mentions summoning two crucial emissaries: the Vanguard Emissary Ding Wenfu, clad in black robes and holding a water wheel, leads the Water Department generals from the north to distribute rain; the Rearguard Emissary Deng Yuanzhen wields a sword while commanding the Fire Department generals from the south, tasked with subduing the drought-causing Hanba (a legendary drought demon in ancient folklore). These two emissaries jointly assist the master in cloud-gathering and rain-making.

During the ritual, the master must form specific hand seals (Hai-Chou-Zi mudra) while visualizing the Big Dipper's Qi pouring into the thunder talisman. This creates the manifestation of "thundering chariots and swift heavenly lightning," with Dragon Thunder, Water Thunder, and Earth Thunder (different categories of thunder deities) all arriving to assist, ultimately producing torrential rainfall.

The appended talisman-activating mantra and invocation provide the specific incantations:

• The Talisman Command summons celestial generals to descend and capture evil spirits—these armored deities can subdue malevolent ghosts
• The Invocation particularly describes the Lingguan (guardian deities) with their three heads and nine eyes, capable of shape-shifting and division; their dark mists can envelop the cosmos, and upon hearing the summons they depart the Thunder Gate to dispel clouds and release rain

The entire ceremony employs talismans, hand seals, and visualization techniques to mobilize the collective power of the Thunder Department deities in relieving drought. The mentioned "Hanba spirit" refers to the ancient drought-causing demon that requires subduing by the thunder generals.

This scripture records several Daoist exorcism and rain-praying incantations and rituals. When encountering demonic disturbances, the priest would recite the command "By the urgent decree of the Purple Tenuity Emperor (Zǐwēi Dàdì)," ordering the demons to be imprisoned and executed in the Northern Yin hell.

The rain-praying ceremony invokes multiple water deities: Guardian of Radiance Primordial Consort (goddess of the Big Dipper), Pure Splendor Star Celestial Hero (the Dipper's handle star), Great Unity Primordial Lord (chief water deity), collectively called the "Four Oceanic Deities." They govern the Five Sacred Mountains and Four Great Rivers, capable of mobilizing the Nine Abyssal Cold Waters (extreme yin waters). Through incantations, the priest summons thunder gods, General of the Fire Bells (divine general wielding fiery bells), and other deities to gather dark clouds and bring down rain like ropes.

The specific method involves: the priest sits in meditation, regulating breath to generate water Qi (vital energy) in the lower Dantian (energy center below the navel), which rises to the Muddy Pellet Palace (crown of the head) forming dark clouds that obscure sunlight and starlight. Then, using heart-fire (the fire of intention) to strike these clouds, yin and yang energies merge to create rain. Daoism considers this the profound principle of "the dragon emerging from fire" – water vapor ascends as the dragon, which must be activated by heart-fire to transform into thunderous rain.

The rain altar requires a water urn and fire pit, with official documents sent to notify the local dragon kings. During the ritual, white benzoin resin and Fulu (talismans) are burned in the fire pit while thunder methods stir the urn to boiling. Wooden ladles strike the water surface to simulate thunder. The Divine Official (one of the Four Guardian Generals of the Shenxiao tradition) commands the fire and water troops from northern and southern bureaus, holding authority over weather and warfare. Thus these water-fire balancing rituals often prove efficacious.

This scripture describes a Daoist talisman (Fulu) known as the "Nine Heavens Soul-Retrieving Life-Seizing Talisman," primarily used for exorcism and capturing wandering spirits.

The incantation begins by invoking the celestial power of the Nine Heavens (the highest heavenly realm in Daoism) and harnessing the radiance of the sun and moon to dispel ghostly influences. The talisman depicts the image of a demon-quelling emissary: teeth sharp as swords and halberds, wielding an iron staff, cloaked in flames, and treading upon the sacred Kuigang positions (significant directional alignments in Daoism), possessing the ability to devour the essence (Jing) and spirit (Shen) of malevolent entities.

Next, it lists the names of the Seven Star Lords of the Northern Dipper (key astral deities in Daoism), coordinated with the Four Divine Beasts: the Azure Dragon (Qinglong) to the left (Mao position), the White Tiger (Baihu) to the right (You position), the Vermilion Bird (Zhuque) in front (Wu position), and the Dark Warrior (Xuanwu) behind (Zi position). Through ritual actions such as "opening the Heavenly Gate and closing the Earthly Door," a sacred space is constructed to suppress demonic forces.

The ceremony calls upon the descent of "Golden Child Virtue (Jin Zide), the Swift and Fierce Emissary of the Nine Heavens Kuigang," a divine general specifically tasked with capturing ghosts. Drawing the talisman requires specific hand seals (Chenwen Sha Qi), visualization (meditative focus) of the divine general’s form, and the mobilization of kidney Qi (vital energy from Daoist cultivation) and Gang Qi (the power of the Northern Dipper stars).

The final passages of the incantation emphasize the swift capture of wandering spirits, describing the divine general’s arrival with phrases like "dark clouds rolling in," symbolizing the formidable presence of celestial troops. The command to "bind ghosts with shackles" reinforces the act of subduing malevolent entities. The segment invoking the "Mighty Lingguan General" demands the immediate manifestation of divine assistance in apprehending spectral beings.

This talisman exemplifies the characteristics of Daoist exorcism rituals: integrating astral veneration, directional symbolism, and internal energy cultivation (Neidan), while employing visualization, hand seals, and incantations to summon divine power. Its proper use requires Daoist priests to possess both inner refinement (internal alchemical practice) and ritual expertise, following strict procedural protocols.

This scripture records a complete Daoist ritual procedure for exorcism and healing, comprising deity invocation, talisman drawing, and incantation recitation. The practitioner must first silently summon several spirit generals specialized in ghost capture (Li Cunzheng, Chen Danian, Ma Dexian, Zhao Dianzhi, Cao Danxia, etc.)—all recognized deities within the Shangqing (Highest Clarity) tradition, an important Daoist school.

When encountering patients possessed by evil spirits or suffering mental derangement, the ritual master should face south while visualizing these armored generals descending on fiery clouds with weapons in hand. The specific method involves inhaling Qi and exhaling it onto the talismanic paper while reciting the Big Dipper incantation (covering all seven stars from Kui to Piao). For unconscious patients, the term "summon" in the chant should be replaced with "receive Qi."

Next comes the soul-retrieval incantation, emphasizing the power of Tiangang Star (one in the Big Dipper constellation) to both revive the dead and vanquish demons. Holding a water bowl in the left hand and forming the sword mudra (a Daoist hand seal) with the right, the master orders General Cao Danxia and others to immediately recover the patient's three Hun (ethereal souls) and seven Po (corporeal souls). The practitioner then sprays water on the patient's face. If consciousness isn't restored, apply thumb pressure on the philtrum (Renzhong acupoint), form the Three Souls mudra (a special hand seal), and guide the souls back by striking a ritual chime near the head.

The final step involves drawing three talismans: the Fire Command Talisman, the Great Unity Talisman, and the Distant Capture Talisman. Special attention is given to the "Heaven-Penetrating Pass Talisman"—its creation must harmonize with the power of the Three Platforms Stars (part of the Big Dipper pantheon) and Marshal Tianpeng (a Daoist guardian deity), with corresponding chants selected based on whether the day is Yin or Yang. During incantation, one must visualize the Jade Emperor's (supreme Daoist deity) decree transforming into golden characters, delivered to the celestial court by gate-keeping generals.

This passage exemplifies the characteristic Daoist integration of "visualization" (Cunxiang) with "talismans and incantations" (Fuzhou), mobilizing divine power through precise ritual actions for healing and exorcism. Readers should note these practices reflect specific historical religious contexts and should be approached with contemporary discernment.

This describes the specific ritual procedures for Daoist spirit possession (futi) performed by a ritual master. The practitioner must first calm the mind and focus the spirit (shen) while preparing the altar for the ceremony.

The ritual begins by forming the "Jade Emperor Seal" (Yuhuang jue, a specific hand mudra) over water while repeatedly chanting the mantra "Om jia lou." Simultaneously, the master visualizes celestial generals manifesting within the water. The left hand then forms the "Golden Light Gang" (Jinguang gang) mudra to enter the water, coordinated with specific directional orientations (aligned with the Earthly Branches of Chou, Shen, Chen, Si, etc.). The practitioner visualizes these gang characters glowing golden, creating a sacred boundary within the water.

Next comes the gathering of black qi from the North (associated with the Water phase in the Five Phases system). The master visualizes black mist rising from the water, covering it with paper to contain the energy. The "Finger-Breaking Spell" is recited: "Om ji zha __ li she." With the left hand forming the "Dipper Seal" (Dou jue, representing the Big Dipper constellation) and the right hand forming the "Sword Seal," the master again gathers northern black qi to envelop the medium (tongzi), sprinkling them with the golden gang-infused water.

At this stage, the medium is visualized standing within the black mist's protective boundary. The "Great Unity Flying Talisman" (Taiyi fei fu) is inscribed in the water to create soul-disorienting liquid, accompanied by the "Soul-Bewildering Gang" mudra. The summoning chant begins: "Soul souls quickly exit through the crown..." The right hand forms the "Killing Pattern" while the left maintains the Sword Seal, tracing the character for "soul" (hun) above the medium's head. This chant is repeated twenty-one times.

The master then visualizes the golden "soul" character containing three spirit entities resembling Daoist priests. Next comes the summoning of Guardian General He (a Daoist protector deity), visualized as a fair-faced scholar about eighteen years old. Final invocations request assistance from the "Flying Fire Great Spirit" and "Celestial Soldiers" (Tian ding) to help the three hun and seven po souls depart the body, inducing a trance state in the medium suitable for possession.

The complete ceremony integrates multiple Daoist ritual elements including mudras (hand seals), incantations, talismans (fulu), and visualization techniques. Through these precise sequential actions, the medium is guided into the altered consciousness required for spirit possession.

This passage describes a Daoist ritual practice known as "Spirit Possession of a Child Medium" (Futong), where a child serves as a spiritual conduit. The ceremony employs distinctive Daoist incantations and hand seals (mudras). Let me explain the process step by step:

First, the ritual master recites specific mantras including the "Ti Kuigang Incantation" and "Soul-Ascension Spell," while forming sacred hand gestures (special finger positions used in Daoist practice). During chanting, the master circulates Qi (vital energy) three times, coordinating each cycle with breathwork. The incantations must be repeated at least forty-nine times—the more repetitions, the stronger the effect.

When the child's body begins trembling, the master forms the "Jade Emperor Seal" (a specific hand mudra) and recites the "Soul-Ascension Spell." This mantra mobilizes the four elemental powers of heaven, earth, water, and fire to stabilize the child's spirit like iron. After three recitations, the master invokes General He (a Daoist guardian deity) to protect the child's living soul.

Next comes the incantation of Marshal Lingguan (a major Daoist protector) to suppress malevolent forces. The master forms the "Jade Seal" with the left hand. If the child hasn't yet entered trance, the master sprinkles "Gold-Silver Astral Water" (specially consecrated water) on the child's body and has them drink it. Using the "Sword Seal" (a hand gesture symbolizing a ritual sword), the master touches the child's third eye (between the eyebrows), visualizing the child's face and chest splitting open to reveal three miniature Daoist priest figures residing in the heart, liver, and lungs—manifestations of the three Hun souls.

At this stage, the master visualizes General He descending on crimson clouds. Holding water in the mouth, the master sprays it toward the child while imagining the general entering the child's body through this medium. The three souls are then extracted from the Three Palaces (upper, middle, and lower Dantian energy centers). As the souls ascend with the water vapor, the master gently presses with the Sword Seal, guiding them down the esophagus while visualizing General He catching them in a tiger-striped pouch at the throat, finally depositing the pouch in the lower Dantian (three inches below the navel).

Once the child successfully enters the possessed state, the master may begin divination. To conclude, the master commands General He to swiftly return the child's living soul, visualizing the general opening the tiger pouch to restore the three souls to their respective palaces in the heart, liver, and lungs. This ritual synthesizes characteristic Daoist techniques including incantations, mudras, visualization, and water magic.

This scripture describes a Daoist ritual called the "Soul-Bewilderment Technique" (Meng Hun Shu), primarily used to revive unconscious mediums (referred to as "child mediums" possessed by spirits) and expel malevolent entities. The ceremony consists of multiple steps:

First, the ritual master forms specific hand seals (Jue) to channel azure Qi (vital energy) from the east and crimson Qi from the south into water, then sprays it onto the medium's face while commanding: "Malevolent spirits depart swiftly, human soul enter quickly!" Next, using the "Mao Wen" hand seal, the master presses the medium's philtrum (Renzhong acupoint) and recites the "Heavenly Spirit Vitality Incantation" three times, calling the medium's name to awaken them.

Subsequently, the "Soul-Bewilderment Incantation" is chanted, depicting a scene of darkened heavens and earth shrouded in black mist, summoning the envoys responsible for obscuring souls to arrive promptly. The incantation mentions the three Daoist souls: "Tai Guang" (Terrace Light), "You Jing" (Hidden Essence), and "Shuang Ling" (Bright Spirit). The master writes the character "迷" (mi, meaning "bewilder") on the medium's forehead while forming the Big Dipper hand seal to gather the dispersed souls.

The ritual continues with the master using left and right hands alternately to collect the three Hun (ethereal souls) and seven Po (corporeal souls), chanting to summon the body's 12,000 Jing-Guang spirits (internal divine system) and deities of the five viscera and six bowels for assistance. Through mantras like "Om mani yun mi," the human soul is forcibly expelled through the crown of the head while the ghostly soul is made to enter.

Next, the master draws talismans in the air and sprays water thrice toward the four directions to drive away lingering spirits. Using northern black Qi, the character "魂" (hun, soul) is written in the mouth, rotated nine times, and blown into the medium's mouth with commands for the soul's obedience: ascending to heaven or descending to earth at will, specifically tasked with capturing troublesome spirits for a designated person.

Finally, celestial marshals like Tianpeng Yuanshuai and the Tian Gang star deities are invoked for assistance. Southern fire Qi (Bing Ding Huo Qi) is employed to capture the malevolent entity before ritually slashing and burning it. The incantation is repeated three times and blown into the medium's mouth, followed by stepping the "Huo Luo Dou" Gang steps (a Big Dipper star-walking pattern) and chanting the nine-word soul-bewilderment incantation to request aid from deities like the Fusang Immortal Matron in confusing living souls and collecting dead Po.

The entire ritual synthesizes multiple Daoist esoteric elements—hand seals, incantations, talismans (Fulu), and star-stepping (Gang Bu)—harnessing celestial Qi and divine power to achieve soul retrieval and exorcism.

This scripture describes a complete Daoist exorcism ritual for interrogating malevolent spirits. The ceremony begins by reciting the "Heaven-Earth-Sun-Moon Soul-Ascending Incantation" (aligned with the Chen position/literary Qi), blowing Gang Qi toward the possessed child while loudly commanding the suppression of the living soul, forcibly confining the haunting ghost into the child's body to manifest its form and receive retribution.

Next, the "Interrogation Talisman" (Kaochong Fu) is employed to summon thunder deities like Jiang He and jade maidens such as Xiu Wen, harnessing the Heaven-penetrating Gang Qi to capture the ghost. Special invocation is made to the three divine interrogators—Liu Yan, Deng Bowen, and Xin Hanchen—to extract the ghost's confession, demanding it declare its name during specific hours (Mao, Chen, Si, or Wu time periods).

Subsequent incantations petition the Celestial Gang Star Lord for assistance, mobilizing the power of the Bing-Ding Fire Gods. Through fiery axe-strikes and other coercive methods, the ghost is compelled to confess. The talisman is burned to fumigate the child's nostrils—if truly possessed, the ghost will involuntarily shriek its name, though care must be taken to moderate the intensity to avoid harming the child. Should the child regain consciousness requiring re-possession, the "Minor Attachment Incantation" is recited to reinstate the trance state, instructing the child to close their eyes and calm the mind.

The ritual continues with the "Celestial Gang Sage's Soul-Returning Essence-Gathering Incantation," coordinated with thunder-array formations to complete repossession. Then the "Supreme Thunder-Fire Prison Talisman" (Dutian Dalei Huoyu Fu) summons the southern fire god Bing-Ding—a ten-thousand-zhang tall deity with five eyes—to mobilize celestial fire, terrestrial fire, and Samadhi True Fire for incinerating the ghostly essence.

Progressively, fire gods from all five directions are invoked: Solar Fire of the East, Bing-Ding Fire of the South, Great Mountain Fire of the West, Great Fire Wheel of the North, and Central True Fire. Hand seals (including the patient's birth-year mudra) are formed while drawing quintessential fire Qi from each direction, with breath blown toward the Ghost Gate. The ritual concludes by chanting the "Blazing Essence, Blazing Essence, Vermilion Bird Soaring" incantation thrice, harnessing the Vermilion Bird's divine power to channel Bing-Ding's fiery Qi, thereby completing the exorcism.

This scripture describes a Daoist thunder ritual that harnesses the power of fire deities to exorcise evil. The Flame Goddess (a female deity of the fire pantheon) holds the Emperor's Bell, summoning the Samadhi True Fire (the Daoist pure yang fire) to swiftly descend to the Vermilion Palace (abode of the southern fire deities), while invoking the assistance of the Three Platforms Star Lords (the upper, middle, and lower star deities).

Next, the ritual summons the fire emissaries and the Fire Wheel General Song Wuji (a renowned fire deity), commanding them to swiftly wield fiery wheels to incinerate demonic forms. The repeated phrase "urgently, urgently, in accordance with the statutes" (a common Daoist command formula) emphasizes the immediate execution of the Southern Fire Virtue Star Lord's (deity governing southern fire) decree.

The Fire Wheel Talisman (a specialized fire-summoning fulu) records numerous fire deity titles: Fire Thunder True Lord, Fire Sage True Lord, Boundless Ultimate True Lord, among others, along with southern fire system deities—Ten Thousand Responses Red Emperor True Lord, Blazing Essence of the Dipper, etc. Through incantations, the ritual summons the Flame God's Fire Bell (a fire pantheon ritual implement), making it ascend to connect with the sun and moon, descend to penetrate the underworld, and burn evil spirits to death.

The incantation enumerates various fire sources: celestial fire, earthly fire, temporal fires of years-months-days-hours, solar true fire, mountain fire, etc., while invoking the Vermilion Bird (southern divine avian), the Samadhi True Fire of the Vermilion Palace, and the Blazing General (ferocious fire deity) to collectively manifest and incinerate demons. The noon hour (11 AM–1 PM), when fire qi is most potent, particularly emphasizes drawing southern fire qi (energy).

Finally, the ritual invites marshals and generals from the Cinnabar Heaven Fire Rhinoceros Court (a thunder ministry fire deity institution), including the Crimson Mist Bingding God, Golden-Headed Iron-Faced Divine King, Blazing Flame Goddess King, etc., commanding them to exterminate evil essences with true fire. It specifically states this divine fire burns only demonic thieves without harming true deities, capable of reducing evil spirits to ashes or molten liquid. The talisman must be inscribed with cinnabar, and during visualization practice (neiguan cultivation), one must imagine the talisman as a thunderous fiery hell.

The conclusion follows the proclamation format of the Northern Emperor's Thunder Department (highest thunder ministry authority), ordering the Lingguan Marshals to swiftly manifest true forms and—by the Jade Emperor's decree—topple mountains, capture evil essences, and rescue sentient beings. It emphasizes that wherever the talisman reaches, all deities must obey its command.

This scripture is part of Daoist talismanic literature (Fulu), detailing the ritual process for exorcising malevolent forces and healing illnesses through talismanic commands. It begins by stating this is an urgent decree issued in response to a petitioner's request. The text commands Marshal Ma, the Divine Guardian (a protector deity in Daoism), to proceed to the afflicted household to capture the haunting spirits and deal with them according to established protocols.

Simultaneously, it summons the local Earth God (Tudi), the Deity of Lifespan (Siming), and all household deities—both internal and external—to unite in safeguarding the family, averting potential disasters, and prohibiting any invasive evil influences (Xieqi). Violation of this decree will be reported to the Celestial Court (Tianting).

The document concludes with the date, hour, and official seal of the ritual master who issued it.

Attached is the "Dispatch Edict Incantation" (Qianxi Zhou), recited when deploying divine generals. The incantation invokes the "Golden-Armed, Haloed Fire Rhinoceros Immortal" (Jinbi Yuanguang Huoxi Daxian), a transcendent being who patrols the Three Realms and Ten Directions (the entire cosmos) to execute celestial justice. This immortal possesses the power to dispel calamities, bestow blessings, and cure illnesses by subduing evil. The incantation orders him to swiftly arrive at the patient's location, oversee the investigation of the affliction's source by all relevant deities, and enforce due punishment. It emphatically concludes with the phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji ji ru lü ling), underscoring the immediate and binding nature of the command.

The final section describes the ritual gestures: After issuing the talismanic decree to dispatch the divine generals, the priest must interlock their hands to form the "Fire Enclosure Seal" (Huozhao Yin), a protective mudra. The left hand forms the "Subjugation Sigil" (Shawen) to suppress evil, while the right hand forms the "Fire Sigil" (Liwen) to summon purifying flames. The priest then exhales fiery Qi (vital energy) to envelop the patient's方位, performing the "Fire Enclosure Ritual" (Huozhao Fa) to capture and expel the malevolent entities.